所謂“文始”,可以理解為文明之始。因為他接受了老子的(de)教誨,從而(er)開發智慧,修證大(da)道(dao),得(de)到成就,正是人類文明的(de)最高境(jing)界。此經分為(wei)九(jiu)篇(pian),闡述宇宙和自(zi)然的(de)規律(lv),以(yi)養性為(wei)中心思(si)想,體會虛無中的(de)真實。
尹真人(ren)(ren)得道(dao)(dao)成仙后,老君(jun)(jun)授他玉(yu)冊金文,號文始先生,證位為(wei)無上(shang)真人(ren)(ren),玉(yu)清(qing)上(shang)相,為(wei)天府四相之(zhi)一。賜(si)紫(zi)芙蓉(rong)冠,飛青(qing)羽裙(qun),丹得綠(lv)袖,交泰霓裳,羅紋目黃級(ji),九色(se)之(zhi)節,居二十(shi)四天王之(zhi)上(shang),統領八萬仙士。元(yuan)順帝(di)至元(yuan)三年(1266)加(jia)封文始尹真人(ren)(ren),無上(shang)太初(chu)博(bo)文文始真君(jun)(jun)。道(dao)(dao)教派別(bie)之(zhi)一“樓觀道(dao)(dao)”奉為(wei)祖師。
關令尹(yin)喜研讀老(lao)子(zi)之學(xue),有心得體會,發(fa)而(er)為文(wen)(wen)(wen),成《關尹(yin)子(zi)》一(yi)書(shu)。然(ran)而(er),兵燹災難,其(qi)(qi)書(shu)佚失(shi)又重新校訂,故宋(song)代理學(xue)大(da)師林(lin)希逸曰(yue):“(劉向)校讎之時,已(yi)自(zi)錯(cuo)雜(za),及(ji)典午中原之禍,書(shu)又散亡。至江南(nan)而(er)復出,所(suo)以多有偽書(shu)雜(za)乎其(qi)(qi)間,如《關尹(yin)子(zi)》亦然(ran),好處(chu)盡(jin)好,雜(za)處(chu)盡(jin)雜(za)”。而(er)關尹(yin)子(zi)被封(feng)做(zuo)了(le)文(wen)(wen)(wen)始(shi)真(zhen)人(ren),所(suo)以其(qi)(qi)書(shu)也該(gai)稱做(zuo)《文(wen)(wen)(wen)始(shi)真(zhen)經》。所(suo)謂(wei)“文(wen)(wen)(wen)始(shi)”,可以理解為文(wen)(wen)(wen)明(ming)之始(shi)。因(yin)為他接受了(le)老(lao)子(zi)的(de)教誨(hui),從而(er)開發(fa)智慧,修證(zheng)大(da)道(dao),得到(dao)成就,正是人(ren)類文(wen)(wen)(wen)明(ming)的(de)最(zui)高境(jing)界。
其主要(yao)思(si)想(xiang):提出了“常無”“常有(you)”,將“太(tai)一”(就(jiu)是老子(zi)所說(shuo)的(de)道)作(zuo)為(wei)萬(wan)物的(de)根(gen)本;以(yi)濡弱(ruo)謙下(xia)作(zuo)為(wei)外(wai)在的(de)行為(wei)準則,內心空靈(ling)虛(xu)靜,與萬(wan)物和諧相處;順應自然,,因勢利導,靜處平靜不(bu)雜;不(bu)為(wei)人先,與老子(zi)“不(bu)敢為(wei)天下(xia)先”相似。
正文
關尹(yin)子曰(yue)(yue):非有道不(bu)可言,不(bu)可言即道,非有道不(bu)可思,不(bu)可思即道。天物怒(nu)流,人事(shi)錯錯然,若(ruo)若(ruo)乎(hu)回(hui)也(ye),戛戛乎(hu)斗(dou)也(ye),勿勿乎(hu)似而非也(ye)。而爭之(zhi),而介之(zhi),而□之(zhi),而嘖之(zhi),而去之(zhi),而要(yao)之(zhi)。言之(zhi)如吹(chui)影(ying),思之(zhi)如鏤塵。圣智造迷,鬼(gui)神不(bu)識。惟不(bu)可為,不(bu)可致,不(bu)可測,不(bu)可分,故曰(yue)(yue)天曰(yue)(yue)命(ming)曰(yue)(yue)神曰(yue)(yue)元(yuan),合曰(yue)(yue)道。
曰:無一物(wu)非天(tian),無一物(wu)非命,無一物(wu)非神(shen),無一物(wu)非元(yuan)(yuan)。物(wu)既如此(ci),人(ren)豈不然。人(ren)皆(jie)可(ke)曰天(tian),人(ren)皆(jie)可(ke)曰神(shen),人(ren)皆(jie)可(ke)致(zhi)命通元(yuan)(yuan)。不可(ke)彼天(tian)此(ci)非天(tian),彼神(shen)此(ci)非神(shen),彼命此(ci)非命,彼元(yuan)(yuan)此(ci)非元(yuan)(yuan)。是以善吾道(dao)者,即一物(wu)中(zhong),知天(tian)盡神(shen),致(zhi)命造元(yuan)(yuan)。學之,徇異名(ming),析(xi)同(tong)(tong)實(shi)。得之,契同(tong)(tong)實(shi),忘(wang)異名(ming)。
曰(yue):觀(guan)道者如觀(guan)水,以觀(guan)沼為未足,則之(zhi)(zhi)(zhi)河之(zhi)(zhi)(zhi)江之(zhi)(zhi)(zhi)海,曰(yue)水至也,殊不知我(wo)之(zhi)(zhi)(zhi)津液(ye)涎淚皆水。
曰:道(dao)無人(ren),圣(sheng)人(ren)不見(jian)甲(jia)是(shi)道(dao)乙(yi)非道(dao)。道(dao)無我,圣(sheng)人(ren)不見(jian)己(ji)進道(dao)己(ji)退道(dao)。以(yi)不有道(dao),故(gu)不無道(dao);以(yi)不得道(dao),故(gu)不失道(dao)。
曰:不知(zhi)道妄意卜者(zhe),如射覆盂。高之,存(cun)(cun)(cun)金存(cun)(cun)(cun)玉(yu);中(zhong)之,存(cun)(cun)(cun)角存(cun)(cun)(cun)羽;卑之,存(cun)(cun)(cun)瓦存(cun)(cun)(cun)石。是乎,非是乎,惟(wei)置物者(zhe)知(zhi)之。
曰:一(yi)陶能(neng)作(zuo)萬器,終無(wu)有一(yi)器能(neng)作(zuo)陶者(zhe)能(neng)害(hai)陶者(zhe)。一(yi)道能(neng)作(zuo)萬物,終無(wu)有一(yi)物能(neng)作(zuo)道者(zhe)能(neng)害(hai)道者(zhe)。
曰:道(dao)(dao)茫茫而(er)無知乎,心儻儻而(er)無羈乎,物迭迭而(er)無非(fei)乎。電(dian)之逸乎,沙之飛(fei)乎。圣人(ren)以知心一(yi)物一(yi)道(dao)(dao)一(yi)。三(san)者(zhe)又(you)合為一(yi)。不(bu)以一(yi)格不(bu)一(yi),不(bu)以不(bu)一(yi)害(hai)一(yi)。
曰:以盆為沼,以石為島(dao),魚(yu)環游之(zhi),不(bu)知其幾(ji)千萬里而不(bu)窮也。夫(fu)何(he)故?水無(wu)源無(wu)歸。圣(sheng)人之(zhi)道,本無(wu)首(shou),末無(wu)尾,所以應物不(bu)窮。
曰(yue):無愛道(dao),愛者水也(ye)(ye);無觀道(dao),觀者火也(ye)(ye);無逐道(dao),逐者木也(ye)(ye);無言道(dao),言者金也(ye)(ye);無思(si)道(dao),思(si)者土也(ye)(ye)。惟圣(sheng)人(ren)不離本情而登大道(dao)。心既未萌,道(dao)亦假之。
曰:重云蔽天(tian),江湖黯(an)然(ran)(ran)(ran),游魚茫然(ran)(ran)(ran),忽望波明食動,幸賜(si)于天(tian),即而就之,漁釣(diao)斃(bi)焉(yan)。不知我無我而逐道者亦然(ran)(ran)(ran)。
曰:方術之在天(tian)下多矣,或(huo)尚(shang)晦,或(huo)尚(shang)明,或(huo)尚(shang)強,或(huo)尚(shang)弱。執(zhi)之皆(jie)事,不執(zhi)之皆(jie)道。
曰:道終不可(ke)得(de)(de),彼(bi)可(ke)得(de)(de)者(zhe)(zhe)(zhe),名(ming)(ming)德不名(ming)(ming)道。道終不可(ke)行(xing)(xing),彼(bi)可(ke)行(xing)(xing)者(zhe)(zhe)(zhe),名(ming)(ming)行(xing)(xing)不名(ming)(ming)道。圣人以(yi)可(ke)得(de)(de)可(ke)行(xing)(xing)者(zhe)(zhe)(zhe),所以(yi)善(shan)吾生;以(yi)不可(ke)得(de)(de)不可(ke)行(xing)(xing)者(zhe)(zhe)(zhe),所以(yi)善(shan)吾死(si)。
曰:聞道(dao)之(zhi)(zhi)后,有(you)所(suo)(suo)為(wei)有(you)所(suo)(suo)執(zhi)者(zhe)(zhe),所(suo)(suo)以(yi)之(zhi)(zhi)人(ren),無(wu)所(suo)(suo)為(wei)無(wu)所(suo)(suo)執(zhi)者(zhe)(zhe),所(suo)(suo)以(yi)之(zhi)(zhi)天(tian)。為(wei)者(zhe)(zhe)必(bi)(bi)敗,執(zhi)者(zhe)(zhe)必(bi)(bi)失。故聞道(dao)于朝,可死于夕(xi)。
曰:一(yi)(yi)(yi)情(qing)冥為(wei)圣(sheng)人(ren)(ren),一(yi)(yi)(yi)情(qing)善(shan)(shan)為(wei)賢人(ren)(ren),一(yi)(yi)(yi)情(qing)惡為(wei)小人(ren)(ren)。一(yi)(yi)(yi)情(qing)冥者(zhe)(zhe),自有之(zhi)無(wu),不可得而示。一(yi)(yi)(yi)情(qing)善(shan)(shan)惡者(zhe)(zhe),自無(wu)起(qi)有,不可得而秘。一(yi)(yi)(yi)情(qing)善(shan)(shan)惡為(wei)有知,惟動物有之(zhi),一(yi)(yi)(yi)情(qing)冥者(zhe)(zhe)為(wei)無(wu)知。溥天之(zhi)下,道無(wu)不在。
曰(yue):勿以圣(sheng)人(ren)力行不怠,則曰(yue)道以勤成;勿以圣(sheng)人(ren)堅守(shou)不易(yi),則曰(yue)道以執(zhi)得。圣(sheng)人(ren)力行,猶(you)之發矢(shi),因(yin)彼(bi)而行,我不自(zi)行。圣(sheng)人(ren)堅守(shou),猶(you)之握矢(shi),因(yin)彼(bi)而守(shou),我不自(zi)守(shou)。
曰:若以言行學(xue)(xue)識求道(dao),互相(xiang)展轉(zhuan),無有得時。知言如(ru)泉鳴,知行如(ru)禽飛,知學(xue)(xue)如(ru)擷(xie)影,知識如(ru)計夢,一息不(bu)存,道(dao)將來契。
曰(yue):以事建(jian)物則難,以道棄物則易。天(tian)下(xia)之物,無不成之難而壞之易。
曰:一灼之火能(neng)燒萬(wan)物(wu)(wu),物(wu)(wu)亡而火何存;一息之道(dao)能(neng)冥(ming)萬(wan)物(wu)(wu),物(wu)(wu)亡而道(dao)何在(zai)。
曰:人生在世(shi),有生一日死(si)者(zhe),有生十(shi)年死(si)者(zhe),有生百(bai)年死(si)者(zhe)。一日死(si)者(zhe),如(ru)一息得(de)道;十(shi)年百(bai)年死(si)者(zhe),如(ru)歷(li)久得(de)道。彼未死(si)者(zhe),雖動作昭智,止名(ming)為(wei)(wei)(wei)生,不(bu)名(ming)為(wei)(wei)(wei)死(si)。彼未契道者(zhe),雖動作昭智,止名(ming)為(wei)(wei)(wei)事,不(bu)名(ming)為(wei)(wei)(wei)道。
曰:不知吾道(dao)無(wu)言無(wu)行(xing),而即有(you)言有(you)行(xing)者(zhe)求(qiu)道(dao),忽遇(yu)異物,橫執為道(dao),殊不知舍源(yuan)求(qiu)流,無(wu)時得(de)源(yuan),舍本(ben)就末,無(wu)時得(de)本(ben)。
曰(yue):習射習御習琴習奕(yi),終(zhong)無(wu)一(yi)事(shi)可(ke)以一(yi)息得(de)者,惟道無(wu)形無(wu)方,故可(ke)得(de)之于一(yi)息。
曰:兩(liang)(liang)人射相(xiang)(xiang)遇,則(ze)巧拙(zhuo)見(jian);兩(liang)(liang)人奕相(xiang)(xiang)遇,則(ze)勝負見(jian);兩(liang)(liang)人道相(xiang)(xiang)遇,則(ze)無(wu)可示。無(wu)可示者,無(wu)巧無(wu)拙(zhuo),無(wu)勝無(wu)負。
曰(yue):吾道如海,有億(yi)萬金,投(tou)之(zhi)(zhi)不見;有億(yi)萬石(shi),投(tou)之(zhi)(zhi)不見;有億(yi)萬污穢,投(tou)之(zhi)(zhi)不見。能運小(xiao)蝦小(xiao)魚(yu),能運大鯤大鯨(jing)。合眾(zhong)水(shui)而受之(zhi)(zhi),不為有余;散眾(zhong)水(shui)而分之(zhi)(zhi),不為不足。
曰:吾道如(ru)處暗(an)。夫處明(ming)者不見(jian)暗(an)中(zhong)一物,而(er)處暗(an)者能(neng)見(jian)明(ming)中(zhong)區事。
曰:小人之權歸于(yu)惡,君子之權歸于(yu)善,圣人之權歸于(yu)無所得。惟無所得,所以為道。
曰:吾道如(ru)劍(jian),以刃割物即利,以手握刃即傷(shang)。
曰:籩不(bu)問豆(dou),豆(dou)不(bu)答(da)籩,瓦不(bu)問石,石不(bu)答(da)瓦,道(dao)亦不(bu)失。問歟答(da)歟,一氣往來,道(dao)何在。
曰:仰道(dao)(dao)者跂,如(ru)道(dao)(dao)者骎,皆(jie)知道(dao)(dao)之事,不(bu)(bu)知道(dao)(dao)之道(dao)(dao)。是以圣人(ren)不(bu)(bu)望(wang)道(dao)(dao)而(er)歉(qian),不(bu)(bu)恃道(dao)(dao)而(er)豐(feng),不(bu)(bu)借道(dao)(dao)于圣,不(bu)(bu)賈道(dao)(dao)于愚。
關尹子曰:若碗若盂,若瓶若壺,若甕(weng)若盎,皆能(neng)建天(tian)地。兆龜數蓍,破瓦文石(shi),皆能(neng)告吉兇。是知天(tian)地萬物(wu)(wu)成理(li),一(yi)物(wu)(wu)包(bao)焉,物(wu)(wu)物(wu)(wu)皆包(bao)之(zhi)(zhi),各(ge)不(bu)相借。以我之(zhi)(zhi)精(jing)(jing),合(he)彼(bi)之(zhi)(zhi)精(jing)(jing)。兩精(jing)(jing)相搏,而(er)神(shen)(shen)應之(zhi)(zhi)。一(yi)雌一(yi)雄,卵生;一(yi)牡一(yi)牝,胎生。形(xing)者(zhe)(zhe),彼(bi)之(zhi)(zhi)精(jing)(jing);理(li)者(zhe)(zhe),彼(bi)之(zhi)(zhi)神(shen)(shen);愛(ai)者(zhe)(zhe),我之(zhi)(zhi)精(jing)(jing);觀者(zhe)(zhe),我之(zhi)(zhi)神(shen)(shen)。愛(ai)為(wei)(wei)(wei)水(shui),觀為(wei)(wei)(wei)火。愛(ai)執而(er)觀因之(zhi)(zhi)為(wei)(wei)(wei)木(mu),觀存而(er)愛(ai)攝之(zhi)(zhi)為(wei)(wei)(wei)金(jin)(jin)。先想乎一(yi)元之(zhi)(zhi)氣具乎一(yi)物(wu)(wu)執。愛(ai)之(zhi)(zhi)以合(he)彼(bi)之(zhi)(zhi)形(xing),冥觀之(zhi)(zhi)以合(he)彼(bi)之(zhi)(zhi)理(li),則象存焉。一(yi)運之(zhi)(zhi)象,周乎太空,自中而(er)升為(wei)(wei)(wei)天(tian),自中而(er)降(jiang)為(wei)(wei)(wei)地。無有(you)升而(er)不(bu)降(jiang),無有(you)降(jiang)而(er)不(bu)升。升者(zhe)(zhe)為(wei)(wei)(wei)火,降(jiang)者(zhe)(zhe)為(wei)(wei)(wei)水(shui)。欲(yu)升而(er)不(bu)能(neng)升者(zhe)(zhe)為(wei)(wei)(wei)木(mu),欲(yu)降(jiang)而(er)不(bu)能(neng)降(jiang)者(zhe)(zhe)為(wei)(wei)(wei)金(jin)(jin)。木(mu)之(zhi)(zhi)為(wei)(wei)(wei)物(wu)(wu),鉆之(zhi)(zhi)得火,絞之(zhi)(zhi)得水(shui)。金(jin)(jin)之(zhi)(zhi)為(wei)(wei)(wei)物(wu)(wu),擊(ji)之(zhi)(zhi)得火,镕之(zhi)(zhi)得水(shui)。金(jin)(jin)木(mu)者(zhe)(zhe),水(shui)火之(zhi)(zhi)交(jiao)也。水(shui)為(wei)(wei)(wei)精(jing)(jing)為(wei)(wei)(wei)天(tian),火為(wei)(wei)(wei)神(shen)(shen)為(wei)(wei)(wei)地,木(mu)為(wei)(wei)(wei)魂為(wei)(wei)(wei)人(ren),金(jin)(jin)為(wei)(wei)(wei)魄(po)為(wei)(wei)(wei)物(wu)(wu)。
運而(er)不已者為(wei)(wei)時,包(bao)而(er)有(you)在者為(wei)(wei)方,惟土(tu)終始之(zhi),有(you)解(jie)之(zhi)者,有(you)示之(zhi)者。
曰:天(tian)下之(zhi)人蓋不(bu)可以億兆(zhao)計,人人之(zhi)夢各異,夜(ye)夜(ye)之(zhi)夢各異。有天(tian)有地(di),有人有物,皆(jie)思成之(zhi),蓋不(bu)可以塵計,安知(zhi)今(jin)之(zhi)天(tian)地(di)非有思者乎(hu)。
曰:心應(ying)棗,肝(gan)應(ying)榆(yu)。我(wo)通天(tian)地(di),將陰夢(meng)水,將晴夢(meng)火。天(tian)地(di)通我(wo),我(wo)與(yu)天(tian)地(di)似(si)契似(si)離,純純各歸。
曰:天地(di)雖(sui)大,有色(se)(se)有形,有數有方。吾有非(fei)色(se)(se)非(fei)形非(fei)數非(fei)方,而天天地(di)地(di)者存。
曰:死胎中(zhong)者(zhe)(zhe),死卵中(zhong)者(zhe)(zhe),亦(yi)人亦(yi)物(wu),天地雖大,彼固不(bu)(bu)知計。天地者(zhe)(zhe),皆我區(qu)識。譬如(ru)手不(bu)(bu)觸刃,刃不(bu)(bu)傷人。
曰(yue):夢(meng)(meng)中鑒(jian)中水(shui)中,皆有天(tian)地(di)存(cun)焉。欲(yu)去(qu)(qu)夢(meng)(meng)天(tian)地(di)者寢不寐,欲(yu)去(qu)(qu)鑒(jian)天(tian)地(di)者形不照,欲(yu)去(qu)(qu)水(shui)天(tian)地(di)者盎(ang)不汲(ji)。彼之有無,在(zai)此(ci)不在(zai)彼。是(shi)以圣人(ren)不去(qu)(qu)天(tian)地(di)去(qu)(qu)識。
曰:天非自天,有為(wei)(wei)天者(zhe);地(di)非自地(di),有為(wei)(wei)地(di)者(zhe)。譬如屋宇舟車,待人而成,彼不(bu)自成。知(zhi)彼有待,知(zhi)此無待。上不(bu)見(jian)天,下(xia)不(bu)見(jian)地(di),內不(bu)見(jian)我(wo),外不(bu)見(jian)人。
曰:有(you)(you)(you)時者氣(qi)(qi),彼(bi)(bi)非(fei)氣(qi)(qi)者,未(wei)嘗有(you)(you)(you)晝夜。有(you)(you)(you)方者形,彼(bi)(bi)非(fei)形者,未(wei)嘗有(you)(you)(you)南北。何謂(wei)非(fei)氣(qi)(qi)?氣(qi)(qi)之(zhi)所(suo)自生(sheng)者如搖(yao)箑得(de)風。彼(bi)(bi)未(wei)搖(yao)時,非(fei)風之(zhi)氣(qi)(qi);彼(bi)(bi)已(yi)搖(yao)時,即(ji)名為(wei)氣(qi)(qi)。何謂(wei)非(fei)形?形之(zhi)所(suo)自生(sheng)者,如鉆(zhan)木得(de)火(huo)。彼(bi)(bi)未(wei)鉆(zhan)時,非(fei)火(huo)之(zhi)形;彼(bi)(bi)已(yi)鉆(zhan)時,即(ji)名為(wei)形。
曰(yue):寒(han)暑(shu)溫(wen)涼之(zhi)(zhi)變(bian),如(ru)瓦石之(zhi)(zhi)類,置(zhi)之(zhi)(zhi)火即(ji)(ji)熱,置(zhi)之(zhi)(zhi)水即(ji)(ji)寒(han),呵之(zhi)(zhi)即(ji)(ji)溫(wen),吸之(zhi)(zhi)即(ji)(ji)涼。特(te)因外物有去(qu)(qu)有來,而彼瓦石實(shi)無去(qu)(qu)來。譬如(ru)水中(zhong)之(zhi)(zhi)影,有去(qu)(qu)有來。所謂水者,實(shi)無去(qu)(qu)來。
曰:衣(yi)搖空得(de)風,氣(qi)呵(he)物得(de)水(shui)(shui),水(shui)(shui)注(zhu)水(shui)(shui)即鳴,石擊石即光(guang)。知此說者,風雨雷電皆可為之(zhi)。蓋風雨雷電皆緣氣(qi)而生,而氣(qi)緣心(xin)生。猶如內想大火,久(jiu)(jiu)之(zhi)覺熱,內想大水(shui)(shui),久(jiu)(jiu)之(zhi)覺寒。知此說者,天(tian)地之(zhi)德皆可同(tong)之(zhi)。
曰:五云(yun)之變,可以(yi)卜當年之豐歉;八風之朝(chao),可以(yi)卜當時(shi)之吉(ji)兇。是知休咎災祥,一氣之運(yun)耳。渾人(ren)我(wo),同天地(di),而彼私智認而己之。
曰:天地寓(yu),萬物寓(yu),我(wo)寓(yu),道寓(yu),茍離于寓(yu),道亦(yi)不立。
關尹(yin)子曰(yue):圣(sheng)人(ren)之(zhi)(zhi)(zhi)(zhi)治天(tian)(tian)(tian)下(xia)(xia)(xia)(xia)(xia),不我賢(xian)愚,故(gu)(gu)(gu)(gu)因(yin)人(ren)之(zhi)(zhi)(zhi)(zhi)賢(xian)而(er)(er)賢(xian)之(zhi)(zhi)(zhi)(zhi),因(yin)人(ren)之(zhi)(zhi)(zhi)(zhi)愚而(er)(er)愚之(zhi)(zhi)(zhi)(zhi)。不我是非(fei)(fei),故(gu)(gu)(gu)(gu)因(yin)事(shi)之(zhi)(zhi)(zhi)(zhi)是而(er)(er)是之(zhi)(zhi)(zhi)(zhi),因(yin)事(shi)之(zhi)(zhi)(zhi)(zhi)非(fei)(fei)而(er)(er)非(fei)(fei)之(zhi)(zhi)(zhi)(zhi)。知(zhi)古(gu)(gu)今之(zhi)(zhi)(zhi)(zhi)大同,故(gu)(gu)(gu)(gu)或先(xian)古(gu)(gu),或先(xian)今。知(zhi)內外(wai)之(zhi)(zhi)(zhi)(zhi)大同,故(gu)(gu)(gu)(gu)或先(xian)內或先(xian)外(wai)。天(tian)(tian)(tian)下(xia)(xia)(xia)(xia)(xia)之(zhi)(zhi)(zhi)(zhi)物(wu)(wu),無得(de)(de)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)累之(zhi)(zhi)(zhi)(zhi),故(gu)(gu)(gu)(gu)本之(zhi)(zhi)(zhi)(zhi)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)謙(qian);天(tian)(tian)(tian)下(xia)(xia)(xia)(xia)(xia)之(zhi)(zhi)(zhi)(zhi)物(wu)(wu),無得(de)(de)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)外(wai)之(zhi)(zhi)(zhi)(zhi),故(gu)(gu)(gu)(gu)含之(zhi)(zhi)(zhi)(zhi)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)虛;天(tian)(tian)(tian)下(xia)(xia)(xia)(xia)(xia)之(zhi)(zhi)(zhi)(zhi)物(wu)(wu),無得(de)(de)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)難之(zhi)(zhi)(zhi)(zhi),故(gu)(gu)(gu)(gu)行之(zhi)(zhi)(zhi)(zhi)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)易;天(tian)(tian)(tian)下(xia)(xia)(xia)(xia)(xia)之(zhi)(zhi)(zhi)(zhi)物(wu)(wu),無得(de)(de)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)窒之(zhi)(zhi)(zhi)(zhi),故(gu)(gu)(gu)(gu)變之(zhi)(zhi)(zhi)(zhi)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)權。以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)此(ci)(ci)中天(tian)(tian)(tian)下(xia)(xia)(xia)(xia)(xia),可(ke)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)制(zhi)禮;以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)此(ci)(ci)和天(tian)(tian)(tian)下(xia)(xia)(xia)(xia)(xia),可(ke)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)作樂;以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)此(ci)(ci)公天(tian)(tian)(tian)下(xia)(xia)(xia)(xia)(xia),可(ke)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)理財;以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)此(ci)(ci)周天(tian)(tian)(tian)下(xia)(xia)(xia)(xia)(xia),可(ke)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)御(yu)侮(wu);以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)此(ci)(ci)因(yin)天(tian)(tian)(tian)下(xia)(xia)(xia)(xia)(xia),可(ke)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)立(li)法;以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)此(ci)(ci)觀天(tian)(tian)(tian)下(xia)(xia)(xia)(xia)(xia),可(ke)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)制(zhi)器(qi)。圣(sheng)人(ren)不以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)一己(ji)治天(tian)(tian)(tian)下(xia)(xia)(xia)(xia)(xia),而(er)(er)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)天(tian)(tian)(tian)下(xia)(xia)(xia)(xia)(xia)治天(tian)(tian)(tian)下(xia)(xia)(xia)(xia)(xia)。天(tian)(tian)(tian)下(xia)(xia)(xia)(xia)(xia)歸(gui)功于圣(sheng)人(ren),圣(sheng)人(ren)任功于天(tian)(tian)(tian)下(xia)(xia)(xia)(xia)(xia)。所以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)堯舜(shun)禹湯之(zhi)(zhi)(zhi)(zhi)治天(tian)(tian)(tian)下(xia)(xia)(xia)(xia)(xia),天(tian)(tian)(tian)下(xia)(xia)(xia)(xia)(xia)皆曰(yue)自然。曰(yue):天(tian)(tian)(tian)無不覆(fu),有(you)生有(you)殺,而(er)(er)天(tian)(tian)(tian)無愛(ai)惡(e)。日無不照,有(you)妍(yan)有(you)丑(chou),而(er)(er)日無厚薄(bo)。
曰:圣人(ren)之(zhi)道(dao)(dao)天命,非圣人(ren)能(neng)(neng)自道(dao)(dao);圣人(ren)之(zhi)德(de)(de)時符,非圣人(ren)能(neng)(neng)自德(de)(de);圣人(ren)之(zhi)事(shi)人(ren)為,非圣人(ren)能(neng)(neng)自事(shi)。是以圣人(ren)不(bu)(bu)有道(dao)(dao),不(bu)(bu)有德(de)(de),不(bu)(bu)有事(shi)。
曰:圣人知我無我,故(gu)(gu)同之(zhi)以仁;知事無我,故(gu)(gu)權之(zhi)以義;知心(xin)無我,故(gu)(gu)戒之(zhi)以禮;知識無我,故(gu)(gu)照之(zhi)以智;知言無我,故(gu)(gu)守之(zhi)以信。
曰:圣人之道(dao),或以仁為仁,或以義為仁,或以禮以智以信(xin)(xin)為仁。仁義禮智信(xin)(xin),各(ge)兼五者,圣人一之不膠(jiao),天下名(ming)之不得。
曰:勿(wu)(wu)(wu)以(yi)行觀圣(sheng)(sheng)人,道(dao)無跡;勿(wu)(wu)(wu)以(yi)言(yan)觀圣(sheng)(sheng)人,道(dao)無言(yan);勿(wu)(wu)(wu)以(yi)能觀圣(sheng)(sheng)人,道(dao)無為;勿(wu)(wu)(wu)以(yi)貌(mao)觀圣(sheng)(sheng)人,道(dao)無形。
曰(yue):行(xing)雖(sui)至(zhi)(zhi)卓,不離(li)(li)高下(xia);言雖(sui)至(zhi)(zhi)公,不離(li)(li)是非。能雖(sui)至(zhi)(zhi)神(shen),不離(li)(li)巧拙;貌雖(sui)至(zhi)(zhi)殊,不離(li)(li)妍(yan)丑。圣(sheng)(sheng)人假此,以(yi)示(shi)天(tian)下(xia),天(tian)下(xia)冥(ming)此,乃(nai)見圣(sheng)(sheng)人。
曰:圣人(ren)(ren)師(shi)(shi)蜂立(li)君(jun)臣,師(shi)(shi)蜘(zhi)蛛立(li)網罟,師(shi)(shi)拱鼠制禮,師(shi)(shi)戰(zhan)蟻置兵。眾人(ren)(ren)師(shi)(shi)賢(xian)(xian)人(ren)(ren),賢(xian)(xian)人(ren)(ren)師(shi)(shi)圣人(ren)(ren),圣人(ren)(ren)師(shi)(shi)萬物。惟圣人(ren)(ren)同(tong)物,所以(yi)無我。
曰:圣(sheng)人(ren)曰道(dao),觀天地人(ren)物(wu)(wu)皆吾(wu)道(dao),倡(chang)和(he)之(zhi)(zhi),始終之(zhi)(zhi),青(qing)黃之(zhi)(zhi),卵翼之(zhi)(zhi),不愛道(dao)不棄物(wu)(wu),不尊君子(zi),不賤小人(ren)。賢人(ren)曰物(wu)(wu),物(wu)(wu)物(wu)(wu)不同,旦(dan)旦(dan)去之(zhi)(zhi),旦(dan)旦(dan)與(yu)之(zhi)(zhi),短(duan)之(zhi)(zhi)長之(zhi)(zhi),直之(zhi)(zhi)方之(zhi)(zhi),是為物(wu)(wu)易(yi)也。殊不知圣(sheng)人(ren)鄙雜廁別分居,所以(yi)為人(ren),不以(yi)此為己(ji)。
曰:圣人之于眾(zhong)人,飲食衣服(fu)同也,屋宇(yu)舟(zhou)車同也,富貴貧賤同也。眾(zhong)人每同圣人,圣人每同眾(zhong)人。彼仰(yang)其高侈其大者,其然乎,其不然乎?
曰:魚欲異群(qun)魚,舍(she)水躍岸即(ji)死;虎欲異群(qun)虎,舍(she)山(shan)入市即(ji)擒。圣人不異眾人,特物不能拘(ju)爾(er)。
曰:道(dao)(dao)無(wu)作,以道(dao)(dao)應世者,是事非道(dao)(dao)。道(dao)(dao)無(wu)方,以道(dao)(dao)寓物者,是物非道(dao)(dao)。圣(sheng)人(ren)竟(jing)不能出道(dao)(dao)以示人(ren)。
曰:如(ru)鐘鐘然(ran),如(ru)鐘鼓然(ran),圣人之(zhi)(zhi)言(yan)則(ze)(ze)然(ran)。如(ru)車車然(ran),如(ru)車舟然(ran),圣人之(zhi)(zhi)行則(ze)(ze)然(ran)。惟莫(mo)能(neng)名,所以(yi)退(tui)天(tian)下之(zhi)(zhi)言(yan);惟莫(mo)能(neng)知,所以(yi)奪天(tian)下之(zhi)(zhi)智。
曰:蝍蛆食(shi)蛇(she),蛇(she)食(shi)蛙,蛙食(shi)蝍蛆,互相食(shi)也。圣人之言亦然(ran),言有無(wu)之弊,又(you)言非有非無(wu)之弊,又(you)言去非有非無(wu)之弊。言之如引(yin)鋸然(ran),惟善圣者不留一(yi)言。
曰:若龍(long)(long)若蛟(jiao)(jiao),若蛇(she)若龜,若魚(yu)若蛤(ha),龍(long)(long)皆能(neng)之。蛟(jiao)(jiao),蛟(jiao)(jiao)而已,不能(neng)為龍(long)(long),亦(yi)不能(neng)為蛇(she)為龜為魚(yu)為蛤(ha)。圣人龍(long)(long)之,賢(xian)人蛟(jiao)(jiao)之。
曰:在己無(wu)居(ju),形物自著,其動若水,其靜若鏡(jing),其應若響,芒乎(hu)若亡(wang),寂(ji)乎(hu)若清,同焉者和,得焉者失,未(wei)嘗先人(ren),而嘗隨人(ren)。
曰:渾乎洋乎游太初乎,時(shi)金己(ji),時(shi)玉己(ji),時(shi)糞己(ji),時(shi)土己(ji),時(shi)翔物,時(shi)逐物,時(shi)山物,時(shi)淵物,端乎權乎狂乎愚(yu)乎。
曰:人(ren)之善琴者(zhe),有(you)悲心(xin),則(ze)聲凄(qi)凄(qi)然(ran),有(you)思(si)心(xin),則(ze)聲遲(chi)遲(chi)然(ran),有(you)怨心(xin),則(ze)聲回(hui)回(hui)然(ran),有(you)慕心(xin),則(ze)聲裴裴然(ran)。所以悲思(si)怨慕者(zhe),非手非竹(zhu)非絲非桐。得之心(xin),符之手;得之手,符之物。人(ren)之有(you)道者(zhe),莫不中道。
曰(yue):圣人(ren)以有言(yan)有為有思者,所以同乎(hu)人(ren);未(wei)嘗(chang)言(yan)未(wei)嘗(chang)為未(wei)嘗(chang)思者,所以異(yi)乎(hu)人(ren)。
曰:利害心(xin)愈明,則(ze)(ze)親(qin)不(bu)睦;賢愚心(xin)愈明,則(ze)(ze)友不(bu)交(jiao);是非(fei)心(xin)愈明,則(ze)(ze)事不(bu)成,好丑心(xin)愈明,則(ze)(ze)物不(bu)契。是以圣人渾(hun)之。
曰:世之(zhi)愚拙(zhuo)(zhuo)者妄援(yuan),圣人之(zhi)愚拙(zhuo)(zhuo)自解。殊不知圣人時(shi)愚時(shi)明,時(shi)拙(zhuo)(zhuo)時(shi)巧。
曰(yue):以圣(sheng)(sheng)(sheng)師圣(sheng)(sheng)(sheng)者,賢人;以賢師圣(sheng)(sheng)(sheng)者,圣(sheng)(sheng)(sheng)人。蓋以圣(sheng)(sheng)(sheng)師圣(sheng)(sheng)(sheng)者,徇(xun)跡而(er)忘道;以賢師圣(sheng)(sheng)(sheng)者,反(fan)跡而(er)合道。
曰:賢(xian)人(ren)趨上(shang)而(er)不(bu)(bu)見下,眾人(ren)趨下而(er)不(bu)(bu)見上(shang),圣人(ren)通乎上(shang)下,惟(wei)其宜之,豈曰離賢(xian)人(ren)眾人(ren),別有圣人(ren)也哉。
曰(yue):天(tian)下之(zhi)理(li),夫者倡,婦者隨,牡者馳,牝者逐,雄者鳴(ming),雌者應。是以(yi)圣人制言(yan)行(xing),而賢(xian)人拘之(zhi)。
曰:圣人道雖虎變,事則(ze)鱉行,道雖絲分(fen),事則(ze)棋布。
曰(yue):所謂圣人之(zhi)道者,胡然(ran)孑孑爾(er)(er),胡然(ran)徹徹爾(er)(er),胡然(ran)堂堂爾(er)(er),胡然(ran)臧臧爾(er)(er)。惟其(qi)能遍偶萬物,而無(wu)一物能偶之(zhi),故(gu)能貴萬物。
曰:云(yun)之(zhi)(zhi)卷舒,禽之(zhi)(zhi)飛翔,皆在虛空中(zhong),所以變(bian)化不窮(qiong),圣(sheng)人之(zhi)(zhi)道則然。
關(guan)尹子曰:水(shui)可析可合,精無(wu)(wu)人(ren)(ren)也;火因(yin)膏因(yin)薪神(shen),無(wu)(wu)我(wo)也。故耳蔽前后皆(jie)可聞(wen),無(wu)(wu)人(ren)(ren),智崇無(wu)(wu)人(ren)(ren),一奇無(wu)(wu)人(ren)(ren),冬(dong)凋(diao)秋物無(wu)(wu)人(ren)(ren),黑不(bu)可變,無(wu)(wu)人(ren)(ren),北壽無(wu)(wu)人(ren)(ren),皆(jie)精。舌即齒,牙成(cheng)言,無(wu)(wu)我(wo),禮(li)卑(bei)無(wu)(wu)我(wo),二(er)偶無(wu)(wu)我(wo),夏因(yin)春物,無(wu)(wu)我(wo),赤(chi)可變,無(wu)(wu)我(wo),南天(tian)無(wu)(wu)我(wo),皆(jie)神(shen)。以精無(wu)(wu)人(ren)(ren),故米去殼則(ze)精存,以神(shen)無(wu)(wu)我(wo),故鬼憑(ping)物則(ze)神(shen)見。全精者(zhe)(zhe)忘是非,忘得(de)失,在(zai)此者(zhe)(zhe)非彼,抱神(shen)者(zhe)(zhe)時(shi)晦明時(shi)強弱(ruo),在(zai)彼者(zhe)(zhe)非此。
曰:精神,水火也。五行互生滅(mie)之,其來無(wu)首(shou),其往無(wu)尾,則吾之精一(yi)滴(di)無(wu)存亡(wang)爾,吾之神一(yi)欻無(wu)起滅(mie)爾,惟無(wu)我無(wu)人(ren),無(wu)首(shou)無(wu)尾,所以(yi)與天地冥。
曰(yue):精(jing)(jing)者水(shui)(shui)(shui),魄(po)者金(jin)(jin),神(shen)(shen)者火,魂(hun)(hun)者木(mu)(mu)(mu)。精(jing)(jing)主水(shui)(shui)(shui),魄(po)主金(jin)(jin),金(jin)(jin)生水(shui)(shui)(shui),故(gu)精(jing)(jing)者魄(po)藏(zang)之(zhi)。神(shen)(shen)主火,魂(hun)(hun)主木(mu)(mu)(mu),木(mu)(mu)(mu)生火,故(gu)神(shen)(shen)者魂(hun)(hun)藏(zang)之(zhi)。惟水(shui)(shui)(shui)之(zhi)為(wei)(wei)(wei)(wei)(wei)物(wu)(wu),能藏(zang)金(jin)(jin)而(er)(er)息之(zhi),能滋木(mu)(mu)(mu)而(er)(er)榮之(zhi),所以(yi)析魂(hun)(hun)魄(po)。惟火之(zhi)為(wei)(wei)(wei)(wei)(wei)物(wu)(wu),能镕(rong)(rong)金(jin)(jin)而(er)(er)銷之(zhi),能燔木(mu)(mu)(mu)而(er)(er)燒之(zhi),所以(yi)冥魂(hun)(hun)魄(po)。惟精(jing)(jing),在(zai)(zai)天(tian)(tian)(tian)為(wei)(wei)(wei)(wei)(wei)寒,在(zai)(zai)地(di)為(wei)(wei)(wei)(wei)(wei)水(shui)(shui)(shui),在(zai)(zai)人(ren)(ren)為(wei)(wei)(wei)(wei)(wei)精(jing)(jing)。神(shen)(shen),在(zai)(zai)天(tian)(tian)(tian)為(wei)(wei)(wei)(wei)(wei)熱(re),在(zai)(zai)地(di)為(wei)(wei)(wei)(wei)(wei)火,在(zai)(zai)人(ren)(ren)為(wei)(wei)(wei)(wei)(wei)神(shen)(shen)。魄(po),在(zai)(zai)天(tian)(tian)(tian)為(wei)(wei)(wei)(wei)(wei)燥(zao),在(zai)(zai)地(di)為(wei)(wei)(wei)(wei)(wei)金(jin)(jin),在(zai)(zai)人(ren)(ren)為(wei)(wei)(wei)(wei)(wei)魄(po)。魂(hun)(hun),在(zai)(zai)天(tian)(tian)(tian)為(wei)(wei)(wei)(wei)(wei)風,在(zai)(zai)地(di)為(wei)(wei)(wei)(wei)(wei)木(mu)(mu)(mu),在(zai)(zai)人(ren)(ren)為(wei)(wei)(wei)(wei)(wei)魂(hun)(hun)。惟以(yi)我之(zhi)精(jing)(jing),合(he)(he)天(tian)(tian)(tian)地(di)萬物(wu)(wu)之(zhi)精(jing)(jing),譬(pi)(pi)如(ru)萬水(shui)(shui)(shui)可(ke)合(he)(he)為(wei)(wei)(wei)(wei)(wei)一水(shui)(shui)(shui)。以(yi)我之(zhi)神(shen)(shen),合(he)(he)天(tian)(tian)(tian)地(di)萬物(wu)(wu)之(zhi)神(shen)(shen),譬(pi)(pi)如(ru)萬火可(ke)合(he)(he)為(wei)(wei)(wei)(wei)(wei)一火。以(yi)我之(zhi)魄(po),合(he)(he)天(tian)(tian)(tian)地(di)萬物(wu)(wu)之(zhi)魄(po),譬(pi)(pi)如(ru)金(jin)(jin)之(zhi)為(wei)(wei)(wei)(wei)(wei)物(wu)(wu),可(ke)合(he)(he)異(yi)金(jin)(jin)而(er)(er)镕(rong)(rong)之(zhi)為(wei)(wei)(wei)(wei)(wei)一金(jin)(jin)。以(yi)我之(zhi)魂(hun)(hun),合(he)(he)天(tian)(tian)(tian)地(di)萬物(wu)(wu)之(zhi)魂(hun)(hun),譬(pi)(pi)如(ru)木(mu)(mu)(mu)之(zhi)為(wei)(wei)(wei)(wei)(wei)物(wu)(wu),可(ke)接異(yi)木(mu)(mu)(mu)而(er)(er)生之(zhi)為(wei)(wei)(wei)(wei)(wei)一木(mu)(mu)(mu)。則(ze)天(tian)(tian)(tian)地(di)萬物(wu)(wu),皆吾精(jing)(jing)吾神(shen)(shen)吾魄(po)吾魂(hun)(hun),何者死,何者生?
曰:五(wu)行之(zhi)(zhi)運,因精有(you)魂,因魂有(you)神,因神有(you)意,因意有(you)魄,因魄有(you)精。五(wu)行回環不(bu)(bu)已,所以我(wo)(wo)之(zhi)(zhi)偽心流轉造化,幾(ji)億萬歲,未有(you)窮極(ji),然核芽相生,不(bu)(bu)知其(qi)幾(ji)萬株,天(tian)地雖大,不(bu)(bu)能芽空中之(zhi)(zhi)核。雌卵相生,不(bu)(bu)知其(qi)幾(ji)萬禽,陰(yin)陽(yang)雖妙,不(bu)(bu)能卵無雄之(zhi)(zhi)雌。惟其(qi)來于我(wo)(wo)者,皆攝之(zhi)(zhi)以一息,則(ze)變物(wu)為我(wo)(wo),無物(wu)非我(wo)(wo),所謂(wei)五(wu)行者,孰能變之(zhi)(zhi)?
曰(yue):眾人以(yi)(yi)魄(po)(po)攝魂(hun)者(zhe)(zhe),金有(you)(you)余(yu)則(ze)(ze)木不足也;圣(sheng)人以(yi)(yi)魂(hun)運魄(po)(po)者(zhe)(zhe),木有(you)(you)余(yu)則(ze)(ze)金不足也。蓋魄(po)(po)之(zhi)(zhi)(zhi)(zhi)(zhi)藏魂(hun)俱之(zhi)(zhi)(zhi)(zhi)(zhi),魂(hun)之(zhi)(zhi)(zhi)(zhi)(zhi)游魄(po)(po)因之(zhi)(zhi)(zhi)(zhi)(zhi)。魂(hun)晝寓目,魄(po)(po)夜舍(she)(she)肝(gan)(gan)。寓目能見,舍(she)(she)肝(gan)(gan)能夢。見者(zhe)(zhe)魂(hun)無(wu)(wu)(wu)(wu)分別析之(zhi)(zhi)(zhi)(zhi)(zhi)者(zhe)(zhe),分別析之(zhi)(zhi)(zhi)(zhi)(zhi)曰(yue)天(tian)地(di)(di)者(zhe)(zhe),魂(hun)狃(niu)(niu)習也。夢者(zhe)(zhe)魄(po)(po)無(wu)(wu)(wu)(wu)分別析之(zhi)(zhi)(zhi)(zhi)(zhi)者(zhe)(zhe),分別析之(zhi)(zhi)(zhi)(zhi)(zhi)曰(yue)彼(bi)我者(zhe)(zhe),魄(po)(po)狃(niu)(niu)習也。火生(sheng)土(tu),故神(shen)(shen)生(sheng)意;土(tu)生(sheng)金,故意生(sheng)魄(po)(po)。神(shen)(shen)之(zhi)(zhi)(zhi)(zhi)(zhi)所(suo)動(dong),不名(ming)神(shen)(shen),名(ming)意;意之(zhi)(zhi)(zhi)(zhi)(zhi)所(suo)動(dong),不名(ming)意,名(ming)魄(po)(po)。惟圣(sheng)人知(zhi)我無(wu)(wu)(wu)(wu)我,知(zhi)物(wu)(wu)無(wu)(wu)(wu)(wu)物(wu)(wu),皆(jie)(jie)因思慮(lv)計(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)而有(you)(you)。是以(yi)(yi)萬物(wu)(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)來,我皆(jie)(jie)對(dui)之(zhi)(zhi)(zhi)(zhi)(zhi)以(yi)(yi)性,而不對(dui)之(zhi)(zhi)(zhi)(zhi)(zhi)以(yi)(yi)心(xin)。性者(zhe)(zhe),心(xin)未(wei)萌也,無(wu)(wu)(wu)(wu)心(xin)則(ze)(ze)無(wu)(wu)(wu)(wu)意矣(yi)。蓋無(wu)(wu)(wu)(wu)火則(ze)(ze)無(wu)(wu)(wu)(wu)土(tu),無(wu)(wu)(wu)(wu)意則(ze)(ze)無(wu)(wu)(wu)(wu)魄(po)(po)矣(yi)。蓋無(wu)(wu)(wu)(wu)土(tu)則(ze)(ze)無(wu)(wu)(wu)(wu)金。一者(zhe)(zhe)不存,五者(zhe)(zhe)皆(jie)(jie)廢。既能渾天(tian)地(di)(di)萬物(wu)(wu)以(yi)(yi)為魂(hun),斯能渾天(tian)地(di)(di)萬物(wu)(wu)以(yi)(yi)為魄(po)(po)。凡(fan)造化(hua)所(suo)妙皆(jie)(jie)吾魂(hun),凡(fan)造化(hua)所(suo)有(you)(you)皆(jie)(jie)吾魄(po)(po),則(ze)(ze)無(wu)(wu)(wu)(wu)有(you)(you)一物(wu)(wu)可(ke)役我者(zhe)(zhe)。舍(she)(she)肝(gan)(gan)當作舍(she)(she)肺
曰:鬼云為魂,鬼白(bai)為魄,于文則然。鬼者,人(ren)死所變。
云者(zhe)(zhe)(zhe)風,風者(zhe)(zhe)(zhe)木;白(bai)者(zhe)(zhe)(zhe)氣,氣者(zhe)(zhe)(zhe)金。風散故輕(qing)清(qing)(qing),輕(qing)清(qing)(qing)者(zhe)(zhe)(zhe)上天。金堅故重濁,重濁者(zhe)(zhe)(zhe)入地。輕(qing)清(qing)(qing)者(zhe)(zhe)(zhe),魄(po)(po)(po)從魂(hun)(hun)(hun)升;重濁者(zhe)(zhe)(zhe),魂(hun)(hun)(hun)從魄(po)(po)(po)降。有(you)以(yi)(yi)仁(ren)升者(zhe)(zhe)(zhe),為(wei)(wei)木星(xing)(xing)(xing)(xing)佐(zuo),有(you)以(yi)(yi)義升者(zhe)(zhe)(zhe),為(wei)(wei)金星(xing)(xing)(xing)(xing)佐(zuo),有(you)以(yi)(yi)禮(li)升者(zhe)(zhe)(zhe),為(wei)(wei)火(huo)星(xing)(xing)(xing)(xing)佐(zuo),有(you)以(yi)(yi)智升者(zhe)(zhe)(zhe),為(wei)(wei)水(shui)星(xing)(xing)(xing)(xing)佐(zuo),有(you)以(yi)(yi)信升者(zhe)(zhe)(zhe),為(wei)(wei)土(tu)星(xing)(xing)(xing)(xing)佐(zuo)。有(you)以(yi)(yi)不(bu)仁(ren)沉(chen)者(zhe)(zhe)(zhe),木賊之(zhi)(zhi)(zhi)(zhi),不(bu)義沉(chen)者(zhe)(zhe)(zhe),金賊之(zhi)(zhi)(zhi)(zhi),不(bu)禮(li)沉(chen)者(zhe)(zhe)(zhe),火(huo)賊之(zhi)(zhi)(zhi)(zhi),不(bu)智沉(chen)者(zhe)(zhe)(zhe),水(shui)賊之(zhi)(zhi)(zhi)(zhi),不(bu)信沉(chen)者(zhe)(zhe)(zhe),土(tu)賊之(zhi)(zhi)(zhi)(zhi)。魂(hun)(hun)(hun)魄(po)(po)(po)半(ban)之(zhi)(zhi)(zhi)(zhi),則在人(ren)間(jian),升魂(hun)(hun)(hun)為(wei)(wei)貴(gui),降魄(po)(po)(po)為(wei)(wei)賤(jian),靈魂(hun)(hun)(hun)為(wei)(wei)賢,厲魄(po)(po)(po)為(wei)(wei)愚,輕(qing)魂(hun)(hun)(hun)為(wei)(wei)明(ming),重魄(po)(po)(po)為(wei)(wei)暗,揚魂(hun)(hun)(hun)為(wei)(wei)羽,鈍魄(po)(po)(po)為(wei)(wei)毛,明(ming)魂(hun)(hun)(hun)為(wei)(wei)神,幽魄(po)(po)(po)為(wei)(wei)鬼。其(qi)(qi)形其(qi)(qi)居,其(qi)(qi)識其(qi)(qi)好,皆以(yi)(yi)五(wu)(wu)(wu)行(xing)契(qi)之(zhi)(zhi)(zhi)(zhi)。惟五(wu)(wu)(wu)行(xing)之(zhi)(zhi)(zhi)(zhi)數(shu),參差不(bu)一,所以(yi)(yi)萬物之(zhi)(zhi)(zhi)(zhi)多(duo),盈天地間(jian),猶未已也。以(yi)(yi)五(wu)(wu)(wu)事歸五(wu)(wu)(wu)行(xing),以(yi)(yi)五(wu)(wu)(wu)行(xing)作五(wu)(wu)(wu)蟲,可勝言(yan)哉。譬猶兆(zhao)龜(gui)數(shu)蓍,至(zhi)誠自契(qi),五(wu)(wu)(wu)行(xing)應之(zhi)(zhi)(zhi)(zhi)。誠茍不(bu)至(zhi),兆(zhao)之(zhi)(zhi)(zhi)(zhi)數(shu)之(zhi)(zhi)(zhi)(zhi),無一應者(zhe)(zhe)(zhe)。圣(sheng)人(ren)假物以(yi)(yi)游世,五(wu)(wu)(wu)行(xing)不(bu)得不(bu)對。
曰:五者(zhe)具有(you)魂(hun)。魂(hun)者(zhe)識(shi)(shi)(shi),目者(zhe)精,色者(zhe)神(shen)。見之者(zhe)為(wei)(wei)(wei)魂(hun),耳(er)目口鼻心之類在此生(sheng)者(zhe)。愛為(wei)(wei)(wei)精,為(wei)(wei)(wei)彼生(sheng)父本(ben)(ben),觀(guan)為(wei)(wei)(wei)神(shen),為(wei)(wei)(wei)彼生(sheng)母本(ben)(ben)。愛觀(guan)雖異(yi),皆同識(shi)(shi)(shi)生(sheng),彼生(sheng)生(sheng)本(ben)(ben)在彼生(sheng)者(zhe)。一為(wei)(wei)(wei)父,故(gu)受(shou)氣(qi)于父,氣(qi)為(wei)(wei)(wei)水。二為(wei)(wei)(wei)母,故(gu)受(shou)血于母,血為(wei)(wei)(wei)火(huo)。有(you)父有(you)母,彼生(sheng)生(sheng)矣。惟(wei)其愛之無(wu)識(shi)(shi)(shi),如鎖之交,觀(guan)之無(wu)識(shi)(shi)(shi),如燈之照。吾(wu)識(shi)(shi)(shi)不萌,吾(wu)生(sheng)何有(you)。
曰(yue):如桴扣鼓(gu)(gu)(gu),鼓(gu)(gu)(gu)之(zhi)(zhi)(zhi)形者,我(wo)之(zhi)(zhi)(zhi)有也(ye);鼓(gu)(gu)(gu)之(zhi)(zhi)(zhi)聲(sheng)者,我(wo)之(zhi)(zhi)(zhi)感也(ye)。桴已往(wang)矣(yi)(yi),余聲(sheng)尚在(zai),終亦不存而已矣(yi)(yi)。鼓(gu)(gu)(gu)之(zhi)(zhi)(zhi)形如我(wo)之(zhi)(zhi)(zhi)精,鼓(gu)(gu)(gu)之(zhi)(zhi)(zhi)聲(sheng)如我(wo)之(zhi)(zhi)(zhi)神。其余聲(sheng)者,猶之(zhi)(zhi)(zhi)魂(hun)魄(po),知夫倏往(wang)倏來,則五行之(zhi)(zhi)(zhi)氣,我(wo)何有焉。
曰:夫(fu)(fu)果之有核,必(bi)待水火(huo)土三者具矣(yi),然后相(xiang)生(sheng)不(bu)窮。三者不(bu)具,如(ru)大旱大潦(liao)大塊,皆不(bu)足以(yi)(yi)生(sheng)物。夫(fu)(fu)精(jing)水神火(huo)意土,三者本(ben)不(bu)交(jiao),惟人以(yi)(yi)根合之,故能(neng)于(yu)(yu)其中(zhong)橫見有事。猶如(ru)術(shu)祝者,能(neng)于(yu)(yu)至無中(zhong)見多有事。
曰:魂(hun)者木也,木根于(yu)冬水而(er)華于(yu)夏火。故(gu)人之魂(hun)藏于(yu)夜(ye)精,而(er)見(jian)于(yu)晝(zhou)神。合乎精,故(gu)所(suo)見(jian)我(wo)(wo)獨,蓋精未嘗有人。合乎神,故(gu)所(suo)見(jian)人同,蓋神未嘗有我(wo)(wo)。
曰:知夫此身(shen),如夢中身(shen),隨情所(suo)(suo)見(jian)者(zhe)(zhe),可(ke)以飛神(shen)(shen)作我而(er)游(you)太清。知夫此物,如夢中物,隨情所(suo)(suo)見(jian)者(zhe)(zhe),可(ke)以凝精(jing)(jing)作物而(er)駕八荒(huang)。是道也(ye),能見(jian)精(jing)(jing)神(shen)(shen)而(er)久生(sheng),能忘精(jing)(jing)神(shen)(shen)而(er)超生(sheng)。吸氣以養(yang)(yang)精(jing)(jing),如金(jin)生(sheng)水(shui),吸風以養(yang)(yang)神(shen)(shen),如木生(sheng)火,所(suo)(suo)以假外以延精(jing)(jing)神(shen)(shen)。漱水(shui)以養(yang)(yang)精(jing)(jing),精(jing)(jing)之(zhi)所(suo)(suo)以不窮(qiong),摩火以養(yang)(yang)神(shen)(shen),神(shen)(shen)之(zhi)所(suo)(suo)以不窮(qiong),所(suo)(suo)以假內以延精(jing)(jing)神(shen)(shen)。若夫忘精(jing)(jing)神(shen)(shen)而(er)超生(sheng)者(zhe)(zhe),吾(wu)嘗言(yan)之(zhi)矣(yi)。
曰:人勤于(yu)禮者,神不外(wai)馳,可(ke)以(yi)集神;人勤于(yu)智者,精(jing)不外(wai)移,可(ke)以(yi)攝精(jing)。仁則陽(yang)而(er)明(ming),可(ke)以(yi)輕(qing)魂;義則陰(yin)而(er)冥,可(ke)以(yi)御魄(po)。
曰:蜣螂轉(zhuan)丸,丸成而精思(si)之,而有蠕白者存丸中,俄(e)去殼而蟬。彼(bi)蜣不思(si),彼(bi)蠕奚白?
曰(yue):庖(pao)人羹蟹,遺一足(zu)幾上,蟹已(yi)羹,而遺足(zu)尚動(dong)。是生死(si)者,一氣聚散爾。不生不死(si),而人橫計曰(yue)生死(si)。
曰:有死(si)立者(zhe),有死(si)坐者(zhe),有死(si)臥者(zhe),有死(si)病者(zhe),有死(si)藥者(zhe)。等死(si),無甲乙之殊(shu)。若(ruo)知道之士,不見生,故不見死(si)。
曰:人(ren)之(zhi)厭(yan)生死超生死者,皆是大(da)患(huan)也。譬如化人(ren),若有(you)厭(yan)生死心(xin),超生死心(xin),止名為(wei)妖,不(bu)名為(wei)道。
曰(yue)(yue)(yue):計(ji)生死者(zhe),或曰(yue)(yue)(yue)死己有(you),或曰(yue)(yue)(yue)死己無,或曰(yue)(yue)(yue)死己亦有(you)亦無,或曰(yue)(yue)(yue)死己不有(you)不無。或曰(yue)(yue)(yue)當(dang)喜者(zhe),或曰(yue)(yue)(yue)當(dang)懼者(zhe),或曰(yue)(yue)(yue)當(dang)任者(zhe),或曰(yue)(yue)(yue)當(dang)超者(zhe)。愈變識情(qing),馳騖(wu)不已。殊不知我之(zhi)生死,如(ru)馬(ma)之(zhi)手,如(ru)牛之(zhi)翼,本無有(you),復無無。譬(pi)如(ru)水火雖犯水火,不能(neng)燒之(zhi),不能(neng)溺之(zhi)。
關尹子曰(yue):心(xin)蔽(bi)吉兇(xiong)者(zhe)(zhe)(zhe),靈(ling)鬼(gui)(gui)攝(she)之(zhi)(zhi)(zhi),心(xin)蔽(bi)男女者(zhe)(zhe)(zhe),淫鬼(gui)(gui)攝(she)之(zhi)(zhi)(zhi);心(xin)蔽(bi)幽憂者(zhe)(zhe)(zhe),沈鬼(gui)(gui)攝(she)之(zhi)(zhi)(zhi);心(xin)蔽(bi)放逸者(zhe)(zhe)(zhe),狂(kuang)鬼(gui)(gui)攝(she)之(zhi)(zhi)(zhi);心(xin)蔽(bi)盟詛者(zhe)(zhe)(zhe),奇鬼(gui)(gui)攝(she)之(zhi)(zhi)(zhi);心(xin)蔽(bi)藥餌(er)者(zhe)(zhe)(zhe),物(wu)鬼(gui)(gui)攝(she)之(zhi)(zhi)(zhi)。如是之(zhi)(zhi)(zhi)鬼(gui)(gui),或(huo)(huo)以(yi)(yi)陰為(wei)(wei)身(shen),或(huo)(huo)以(yi)(yi)幽為(wei)(wei)身(shen),或(huo)(huo)以(yi)(yi)風為(wei)(wei)身(shen),或(huo)(huo)以(yi)(yi)氣(qi)為(wei)(wei)身(shen),或(huo)(huo)以(yi)(yi)土偶為(wei)(wei)身(shen),或(huo)(huo)以(yi)(yi)彩(cai)畫為(wei)(wei)身(shen),或(huo)(huo)以(yi)(yi)老畜為(wei)(wei)身(shen),或(huo)(huo)以(yi)(yi)敗器為(wei)(wei)身(shen)。彼以(yi)(yi)其(qi)(qi)(qi)(qi)精,此(ci)以(yi)(yi)其(qi)(qi)(qi)(qi)精,兩精相搏,則神(shen)(shen)應(ying)之(zhi)(zhi)(zhi)。為(wei)(wei)鬼(gui)(gui)所攝(she)者(zhe)(zhe)(zhe),或(huo)(huo)解奇事,或(huo)(huo)解異事,或(huo)(huo)解瑞事,其(qi)(qi)(qi)(qi)人(ren)(ren)傲然。不曰(yue)鬼(gui)(gui)于躬(gong),惟曰(yue)道于躬(gong),久之(zhi)(zhi)(zhi),或(huo)(huo)死(si)(si)木,或(huo)(huo)死(si)(si)金,或(huo)(huo)死(si)(si)繩(sheng),或(huo)(huo)死(si)(si)井。惟圣人(ren)(ren)能神(shen)(shen)神(shen)(shen)而(er)不神(shen)(shen)于神(shen)(shen),役萬物(wu)而(er)執其(qi)(qi)(qi)(qi)機,可(ke)以(yi)(yi)會之(zhi)(zhi)(zhi),可(ke)以(yi)(yi)散之(zhi)(zhi)(zhi),可(ke)以(yi)(yi)御之(zhi)(zhi)(zhi),日應(ying)萬物(wu),其(qi)(qi)(qi)(qi)心(xin)寂然。
曰:無一(yi)(yi)(yi)心(xin),五識并馳,心(xin)不(bu)可(ke)一(yi)(yi)(yi);無虛(xu)心(xin),五行(xing)皆具(ju),心(xin)不(bu)可(ke)虛(xu);無靜心(xin),萬(wan)化(hua)密移,心(xin)不(bu)可(ke)靜。借(jie)能一(yi)(yi)(yi),則二偶之(zhi);借(jie)能虛(xu),則實滿之(zhi);借(jie)能靜,則動搖之(zhi)。惟圣人能斂萬(wan)有(you)(you)于一(yi)(yi)(yi)息,無有(you)(you)一(yi)(yi)(yi)物可(ke)役(yi)我之(zhi)明(ming)徹;散一(yi)(yi)(yi)息于萬(wan)有(you)(you),無有(you)(you)一(yi)(yi)(yi)物可(ke)間吾之(zhi)云(yun)為。
曰:火千(qian)年俄可(ke)滅,識千(qian)年俄可(ke)去。
曰:流(liu)者(zhe)舟也,所(suo)以(yi)(yi)(yi)流(liu)之者(zhe)是水非舟;運者(zhe)車也,所(suo)以(yi)(yi)(yi)運之者(zhe)是牛非車;思者(zhe)心(xin)也,所(suo)以(yi)(yi)(yi)思之者(zhe)是意非心(xin)。不知(zhi)(zhi)所(suo)以(yi)(yi)(yi)然(ran)(ran)而(er)然(ran)(ran),惟不知(zhi)(zhi)所(suo)以(yi)(yi)(yi)然(ran)(ran)而(er)然(ran)(ran),故其(qi)來(lai)無(wu)從,其(qi)往(wang)(wang)無(wu)在(zai)。其(qi)來(lai)無(wu)從,其(qi)往(wang)(wang)無(wu)在(zai),故能與天地本原,不古(gu)不今。
曰:知(zhi)(zhi)(zhi)心無物(wu),則知(zhi)(zhi)(zhi)物(wu)無物(wu),知(zhi)(zhi)(zhi)物(wu)無物(wu),則知(zhi)(zhi)(zhi)道無物(wu),知(zhi)(zhi)(zhi)道無物(wu),故不遵卓(zhuo)絕之行,不驚微妙(miao)之言(yan)。
曰:物(wu)我交,心生(sheng);兩木摩,火生(sheng)。不(bu)可(ke)謂之(zhi)在我,不(bu)可(ke)謂之(zhi)在彼,不(bu)可(ke)謂之(zhi)非我,不(bu)可(ke)謂之(zhi)非彼,執而彼我之(zhi)則愚。
曰:無恃爾所(suo)(suo)謂利害是(shi)非,爾所(suo)(suo)謂利害是(shi)非者(zhe),果(guo)得利害是(shi)非之乎?圣(sheng)人(ren)方且不識不知,而況于爾。
曰:夜之所夢,或(huo)長于夜。心(xin)無時生于齊者,心(xin)之所見皆齊國也,既而之宋之楚之晉(jin)之梁,心(xin)之所存各異(yi)心(xin)無方。
曰(yue):善弓者(zhe)師(shi)弓不(bu)師(shi)羿,善舟(zhou)者(zhe)師(shi)舟(zhou)不(bu)師(shi)?,善心者(zhe)師(shi)心不(bu)師(shi)圣。
曰(yue):是非好丑(chou),成敗(bai)盈(ying)虛,造(zao)物者(zhe)運矣,皆(jie)因私識(shi)(shi)(shi)(shi)執(zhi)之(zhi)(zhi)(zhi)而有(you),于(yu)是以無(wu)遣之(zhi)(zhi)(zhi)猶(you)(you)存(cun)(cun),以非有(you)非無(wu)遣之(zhi)(zhi)(zhi)猶(you)(you)存(cun)(cun),無(wu)曰(yue)莫莫爾無(wu)曰(yue)渾渾爾猶(you)(you)存(cun)(cun)。譬(pi)猶(you)(you)昔游再到,記憶宛然,此不可(ke)忘不可(ke)遣。善去識(shi)(shi)(shi)(shi)者(zhe),變識(shi)(shi)(shi)(shi)為智(zhi)。變識(shi)(shi)(shi)(shi)為智(zhi)之(zhi)(zhi)(zhi)說(shuo),汝知(zhi)之(zhi)(zhi)(zhi)乎(hu)?曰(yue):想(xiang)(xiang)如(ru)思(si)鬼,心(xin)栗思(si)盜,心(xin)怖曰(yue)識(shi)(shi)(shi)(shi)。如(ru)認黍為稷,認玉為石者(zhe),浮游罔象,無(wu)所底止。譬(pi)睹奇(qi)(qi)物,生奇(qi)(qi)物想(xiang)(xiang),生奇(qi)(qi)物識(shi)(shi)(shi)(shi)。此想(xiang)(xiang)此識(shi)(shi)(shi)(shi),根不在我(wo)。譬(pi)如(ru)今日(ri),今日(ri)而已,至于(yu)來(lai)(lai)日(ri)想(xiang)(xiang)識(shi)(shi)(shi)(shi)殊未可(ke)卜(bu),及至來(lai)(lai)日(ri),紛紛想(xiang)(xiang)識(shi)(shi)(shi)(shi),皆(jie)緣有(you)生,曰(yue)想(xiang)(xiang)曰(yue)識(shi)(shi)(shi)(shi)。
譬如犀牛望月(yue),月(yue)形(xing)(xing)入角,特因識生,始有月(yue)形(xing)(xing),而彼真月(yue),初不在角,胸(xiong)中之天地(di)萬物(wu)亦然。知此說者,外不見(jian)物(wu),內不見(jian)情。
曰(yue):物生于(yu)(yu)土,終(zhong)變(bian)于(yu)(yu)土,事生于(yu)(yu)意,終(zhong)變(bian)于(yu)(yu)意。知(zhi)夫惟意,則(ze)俄(e)是之(zhi),俄(e)非之(zhi),俄(e)善之(zhi),俄(e)惡之(zhi)。意有(you)(you)變(bian),心(xin)(xin)無變(bian),意有(you)(you)覺,心(xin)(xin)無覺。惟一我心(xin)(xin),則(ze)意者(zhe)(zhe),塵往來(lai)(lai)爾,事者(zhe)(zhe),欻起滅爾。吾心(xin)(xin)有(you)(you)大(da)常者(zhe)(zhe)存。曰(yue):情生于(yu)(yu)心(xin)(xin),心(xin)(xin)生于(yu)(yu)性。情波也(ye),心(xin)(xin)流也(ye),性水也(ye)。來(lai)(lai)干我者(zhe)(zhe),如石火頃(qing),以性受之(zhi),則(ze)心(xin)(xin)不生物浮浮然。
曰:賢愚真偽,有(you)(you)識(shi)(shi)者(zhe),有(you)(you)不識(shi)(shi)者(zhe)。彼雖有(you)(you)賢愚,彼雖有(you)(you)真偽,而謂(wei)之(zhi)賢愚真偽者(zhe),系我之(zhi)識(shi)(shi)。知(zhi)夫皆(jie)識(shi)(shi)所成(cheng),故(gu)雖真者(zhe),亦偽之(zhi)。
曰:心(xin)(xin)感物(wu),不(bu)生(sheng)心(xin)(xin)生(sheng)情(qing),物(wu)交心(xin)(xin),不(bu)生(sheng)物(wu)生(sheng)識(shi)。物(wu)尚(shang)非真;何況(kuang)于(yu)(yu)(yu)識(shi);識(shi)尚(shang)非真,何況(kuang)于(yu)(yu)(yu)情(qing)。而(er)彼(bi)妄人,于(yu)(yu)(yu)至(zhi)無(wu)(wu)(wu)(wu)中,執(zhi)以(yi)(yi)為(wei)(wei)有;于(yu)(yu)(yu)至(zhi)變(bian)(bian)(bian)中,執(zhi)以(yi)(yi)為(wei)(wei)常。一情(qing)認(ren)之(zhi)(zhi)(zhi)(zhi)(zhi),積為(wei)(wei)萬(wan)情(qing);萬(wan)情(qing)認(ren)之(zhi)(zhi)(zhi)(zhi)(zhi),積為(wei)(wei)萬(wan)物(wu)。物(wu)來(lai)無(wu)(wu)(wu)(wu)窮,我(wo)(wo)心(xin)(xin)有際,故(gu)我(wo)(wo)之(zhi)(zhi)(zhi)(zhi)(zhi)良心(xin)(xin)受(shou)制于(yu)(yu)(yu)情(qing),我(wo)(wo)之(zhi)(zhi)(zhi)(zhi)(zhi)本情(qing)受(shou)制于(yu)(yu)(yu)物(wu)。可(ke)使之(zhi)(zhi)(zhi)(zhi)(zhi)去,可(ke)使之(zhi)(zhi)(zhi)(zhi)(zhi)來(lai),而(er)彼(bi)去來(lai),初(chu)不(bu)在我(wo)(wo)。造化役之(zhi)(zhi)(zhi)(zhi)(zhi),固無(wu)(wu)(wu)(wu)休息(xi)。殊(shu)不(bu)知(zhi)天地(di)雖(sui)大,能(neng)(neng)(neng)(neng)役有形(xing)(xing)(xing)(xing),而(er)不(bu)能(neng)(neng)(neng)(neng)役無(wu)(wu)(wu)(wu)形(xing)(xing)(xing)(xing);陰陽(yang)雖(sui)妙,能(neng)(neng)(neng)(neng)役有氣(qi)(qi),而(er)不(bu)能(neng)(neng)(neng)(neng)役無(wu)(wu)(wu)(wu)氣(qi)(qi)。心(xin)(xin)之(zhi)(zhi)(zhi)(zhi)(zhi)所(suo)之(zhi)(zhi)(zhi)(zhi)(zhi),則(ze)氣(qi)(qi)從之(zhi)(zhi)(zhi)(zhi)(zhi),氣(qi)(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)所(suo)之(zhi)(zhi)(zhi)(zhi)(zhi),則(ze)形(xing)(xing)(xing)(xing)應之(zhi)(zhi)(zhi)(zhi)(zhi)。猶如太虛于(yu)(yu)(yu)一碗中變(bian)(bian)(bian)成(cheng)萬(wan)物(wu),而(er)彼(bi)一碗不(bu)名太虛。我(wo)(wo)之(zhi)(zhi)(zhi)(zhi)(zhi)一心(xin)(xin),能(neng)(neng)(neng)(neng)變(bian)(bian)(bian)為(wei)(wei)氣(qi)(qi),能(neng)(neng)(neng)(neng)變(bian)(bian)(bian)為(wei)(wei)形(xing)(xing)(xing)(xing),而(er)我(wo)(wo)之(zhi)(zhi)(zhi)(zhi)(zhi)心(xin)(xin)無(wu)(wu)(wu)(wu)氣(qi)(qi)無(wu)(wu)(wu)(wu)形(xing)(xing)(xing)(xing)。知(zhi)夫(fu)我(wo)(wo)之(zhi)(zhi)(zhi)(zhi)(zhi)一心(xin)(xin)無(wu)(wu)(wu)(wu)氣(qi)(qi)無(wu)(wu)(wu)(wu)形(xing)(xing)(xing)(xing),則(ze)天地(di)陰陽(yang)不(bu)能(neng)(neng)(neng)(neng)役之(zhi)(zhi)(zhi)(zhi)(zhi)。
曰:人之平日,目忽見非常之物者,皆精有所結而使之然。人之病日,目忽見非常之物者,皆心有所歉而使之然。茍知吾心能于無中示有,則知吾心能于有中示無,但不信之,自然不神。或曰厥識既昏,孰能不信。我應之曰:如捕蛇師,心不怖蛇,彼雖夢蛇,而不怖畏。故黃帝曰(yue):‘道(dao)無鬼神(shen),獨往(wang)獨來(lai)。’
曰:我之(zhi)思慮日變,有(you)使之(zhi)者,非我也(ye),命(ming)也(ye)。茍知(zhi)惟命(ming),外不見我,內不見心。
曰:譬(pi)如(ru)兩目,能見(jian)天地萬物,暫時回光,一時不見(jian)。
曰:目視雕琢者明愈(yu)傷,耳聞(wen)交響者聰愈(yu)傷,心思元(yuan)妙者心愈(yu)傷。
曰:勿以我(wo)心(xin)揆(kui)彼,當以彼心(xin)揆(kui)彼。知此(ci)說者可(ke)(ke)以周(zhou)事,可(ke)(ke)以行德,可(ke)(ke)以貫道,可(ke)(ke)以交人,可(ke)(ke)以忘我(wo)。
曰:天下(xia)之理(li),小不制(zhi)(zhi)而(er)至于大(da)(da),大(da)(da)不制(zhi)(zhi)而(er)至于不可(ke)制(zhi)(zhi),故能制(zhi)(zhi)一情(qing)(qing)者,可(ke)以(yi)成德,能忘一情(qing)(qing)者,可(ke)以(yi)契道(dao)。
關(guan)尹子(zi)曰:世(shi)之(zhi)(zhi)人(ren),以我(wo)(wo)(wo)思(si)(si)異(yi)彼(bi)(bi)(bi)思(si)(si)彼(bi)(bi)(bi)思(si)(si)異(yi)我(wo)(wo)(wo)思(si)(si)分(fen)人(ren)我(wo)(wo)(wo)者(zhe)(zhe)(zhe)(zhe)(zhe),殊(shu)(shu)不(bu)(bu)知(zhi)(zhi)夢(meng)中(zhong)人(ren)亦(yi)我(wo)(wo)(wo)思(si)(si)異(yi)彼(bi)(bi)(bi)思(si)(si)。彼(bi)(bi)(bi)思(si)(si)異(yi)我(wo)(wo)(wo)思(si)(si),孰(shu)為(wei)我(wo)(wo)(wo),孰(shu)為(wei)人(ren)。世(shi)之(zhi)(zhi)人(ren),以我(wo)(wo)(wo)痛(tong)(tong)異(yi)彼(bi)(bi)(bi)痛(tong)(tong)彼(bi)(bi)(bi)痛(tong)(tong)異(yi)我(wo)(wo)(wo)痛(tong)(tong)分(fen)人(ren)我(wo)(wo)(wo)者(zhe)(zhe)(zhe)(zhe)(zhe),殊(shu)(shu)不(bu)(bu)知(zhi)(zhi)夢(meng)中(zhong)人(ren)亦(yi)我(wo)(wo)(wo)痛(tong)(tong)異(yi)彼(bi)(bi)(bi)痛(tong)(tong),彼(bi)(bi)(bi)痛(tong)(tong)異(yi)我(wo)(wo)(wo)痛(tong)(tong),孰(shu)為(wei)我(wo)(wo)(wo),孰(shu)為(wei)人(ren)。爪(zhua)發不(bu)(bu)痛(tong)(tong),手(shou)足不(bu)(bu)思(si)(si),亦(yi)我(wo)(wo)(wo)也,豈可以思(si)(si)痛(tong)(tong)異(yi)之(zhi)(zhi)。世(shi)之(zhi)(zhi)人(ren),以獨見(jian)(jian)(jian)(jian)者(zhe)(zhe)(zhe)(zhe)(zhe)為(wei)夢(meng),同見(jian)(jian)(jian)(jian)者(zhe)(zhe)(zhe)(zhe)(zhe)為(wei)覺(jue)(jue),殊(shu)(shu)不(bu)(bu)知(zhi)(zhi)精(jing)之(zhi)(zhi)所(suo)結,亦(yi)有一(yi)人(ren)獨見(jian)(jian)(jian)(jian)于晝者(zhe)(zhe)(zhe)(zhe)(zhe),神(shen)之(zhi)(zhi)所(suo)合,亦(yi)有兩(liang)人(ren)同夢(meng)于夜者(zhe)(zhe)(zhe)(zhe)(zhe)。二者(zhe)(zhe)(zhe)(zhe)(zhe)皆我(wo)(wo)(wo)精(jing)神(shen),孰(shu)為(wei)夢(meng),孰(shu)為(wei)覺(jue)(jue)。世(shi)之(zhi)(zhi)人(ren)以暫(zan)見(jian)(jian)(jian)(jian)者(zhe)(zhe)(zhe)(zhe)(zhe)為(wei)夢(meng),久見(jian)(jian)(jian)(jian)者(zhe)(zhe)(zhe)(zhe)(zhe)為(wei)覺(jue)(jue),殊(shu)(shu)不(bu)(bu)知(zhi)(zhi)暫(zan)之(zhi)(zhi)所(suo)見(jian)(jian)(jian)(jian)者(zhe)(zhe)(zhe)(zhe)(zhe)陰陽之(zhi)(zhi)碗(wan),久之(zhi)(zhi)所(suo)見(jian)(jian)(jian)(jian)者(zhe)(zhe)(zhe)(zhe)(zhe)亦(yi)陰陽之(zhi)(zhi)碗(wan)。二者(zhe)(zhe)(zhe)(zhe)(zhe)皆我(wo)(wo)(wo)陰陽,孰(shu)為(wei)夢(meng),孰(shu)為(wei)覺(jue)(jue)。
曰:好(hao)仁者(zhe)多(duo)夢(meng)松柏桃李,好(hao)義者(zhe)多(duo)夢(meng)兵刀金鐵(tie),好(hao)禮(li)者(zhe)多(duo)夢(meng)簠簋(gui)籩豆(dou),好(hao)智者(zhe)多(duo)夢(meng)江湖川澤,好(hao)信者(zhe)多(duo)夢(meng)山岳原(yuan)野。役于五(wu)(wu)行,未有(you)不然(ran)者(zhe),然(ran)夢(meng)中或聞某(mou)事(shi),或思某(mou)事(shi),夢(meng)亦隨(sui)變,五(wu)(wu)行不可拘(ju)(ju)。圣人御物以心,攝(she)心以性,則(ze)心同造化,五(wu)(wu)行亦不可拘(ju)(ju)。
曰:汝見蛇首人身(shen)者,牛臂魚鱗者,鬼形禽翼者,汝勿怪(guai),此怪(guai)不(bu)(bu)及(ji)夢(meng),夢(meng)怪(guai)不(bu)(bu)及(ji)覺,有耳有目有手有臂,怪(guai)尤(you)矣。大言(yan)不(bu)(bu)能(neng)言(yan),大智不(bu)(bu)能(neng)思。
曰(yue):有人(ren)問于我(wo)(wo)曰(yue):“爾何(he)(he)(he)(he)族何(he)(he)(he)(he)氏何(he)(he)(he)(he)名何(he)(he)(he)(he)字(zi)何(he)(he)(he)(he)食何(he)(he)(he)(he)衣何(he)(he)(he)(he)友何(he)(he)(he)(he)仆何(he)(he)(he)(he)琴何(he)(he)(he)(he)書(shu)何(he)(he)(he)(he)古何(he)(he)(he)(he)今(jin)?”我(wo)(wo)時(shi)默然(ran),不(bu)(bu)對一字(zi),或人(ren)扣之不(bu)(bu)已,我(wo)(wo)不(bu)(bu)得已而應之曰(yue):“尚自(zi)不(bu)(bu)見我(wo)(wo),將何(he)(he)(he)(he)為我(wo)(wo)所?”
曰:形(xing)(xing)(xing)可(ke)(ke)(ke)分可(ke)(ke)(ke)合,可(ke)(ke)(ke)延(yan)可(ke)(ke)(ke)隱(yin)。一(yi)(yi)夫一(yi)(yi)婦,可(ke)(ke)(ke)生二子,形(xing)(xing)(xing)可(ke)(ke)(ke)分;一(yi)(yi)夫一(yi)(yi)婦,二人成一(yi)(yi)子,形(xing)(xing)(xing)可(ke)(ke)(ke)合。食巨勝(sheng)則壽,形(xing)(xing)(xing)可(ke)(ke)(ke)延(yan);夜無(wu)月火,人不見(jian)我,形(xing)(xing)(xing)可(ke)(ke)(ke)隱(yin)。以(yi)一(yi)(yi)碗(wan)生萬物,猶棄發可(ke)(ke)(ke)換,所以(yi)分形(xing)(xing)(xing),以(yi)一(yi)(yi)碗(wan)合萬物,猶破唇可(ke)(ke)(ke)補,所以(yi)合形(xing)(xing)(xing)。以(yi)神存(cun)碗(wan),以(yi)碗(wan)存(cun)形(xing)(xing)(xing),所以(yi)延(yan)形(xing)(xing)(xing),合形(xing)(xing)(xing)于(yu)神,合神于(yu)無(wu),所以(yi)隱(yin)形(xing)(xing)(xing)。汝欲知(zhi)之(zhi)乎,汝欲為之(zhi)乎?
曰:無有一(yi)物(wu)(wu)不可見,則無一(yi)物(wu)(wu)非(fei)(fei)吾之(zhi)見;無有一(yi)物(wu)(wu)不可聞,則無一(yi)物(wu)(wu)非(fei)(fei)吾之(zhi)聞。五物(wu)(wu)可以養(yang)形,無一(yi)物(wu)(wu)非(fei)(fei)吾之(zhi)形;五味可以養(yang)氣,無一(yi)物(wu)(wu)非(fei)(fei)吾之(zhi)氣。是故吾之(zhi)形氣,天地(di)萬(wan)物(wu)(wu)。
曰:耕夫(fu)(fu)習(xi)牛則(ze)(ze)(ze)獷,獵(lie)夫(fu)(fu)習(xi)虎(hu)則(ze)(ze)(ze)勇,漁夫(fu)(fu)習(xi)水則(ze)(ze)(ze)沈,戰夫(fu)(fu)習(xi)馬則(ze)(ze)(ze)健。萬(wan)(wan)物可(ke)為我(wo),我(wo)之一身,內變蟯蛔,外烝虱蚤,瘕(jia)則(ze)(ze)(ze)龜(gui)魚,□則(ze)(ze)(ze)鼠(shu)螘,我(wo)可(ke)為萬(wan)(wan)物。
曰:我之(zhi)為我,如灰(hui)中金,而(er)不若礦砂之(zhi)金。破礦得(de)金,淘沙得(de)金,揚灰(hui)終身,無得(de)金者。
曰:一蜂至(zhi)(zhi)微,亦能(neng)游觀乎(hu)天地;一蝦至(zhi)(zhi)微,亦能(neng)放(fang)肆乎(hu)大海。
曰(yue):土偶(ou)之成(cheng)也(ye),有(you)貴有(you)賤,有(you)士有(you)女。其質土,其壞土人哉(zai)。
曰:目(mu)自(zi)觀(guan)目(mu),無色;耳自(zi)聽耳,無聲;舌自(zi)嘗舌,無味;心自(zi)揆心,無物。眾(zhong)人逐于外,賢(xian)人執于內,圣(sheng)人皆偽之。
曰(yue):我(wo)身五行之碗,而(er)五行之碗,其(qi)性一物,借如一所,可(ke)(ke)以(yi)(yi)(yi)取水,可(ke)(ke)以(yi)(yi)(yi)取火,可(ke)(ke)以(yi)(yi)(yi)生木,可(ke)(ke)以(yi)(yi)(yi)凝金,可(ke)(ke)以(yi)(yi)(yi)變土(tu)。其(qi)性含(han)攝,元無差殊。故(gu)羽蟲(chong)(chong)盛(sheng)者(zhe)(zhe),毛蟲(chong)(chong)不育,毛蟲(chong)(chong)盛(sheng)者(zhe)(zhe),鱗蟲(chong)(chong)不育。知(zhi)五行互用者(zhe)(zhe),可(ke)(ke)以(yi)(yi)(yi)忘我(wo)。
曰:枯龜無我(wo)(wo),能(neng)見(jian)大知;磁(ci)石無我(wo)(wo),能(neng)見(jian)大力(li);鐘(zhong)鼓無我(wo)(wo),能(neng)見(jian)大音(yin);舟(zhou)車無我(wo)(wo),能(neng)見(jian)遠行。故我(wo)(wo)一(yi)身,雖有智(zhi)有力(li),有行有音(yin),未嘗有我(wo)(wo)。
曰:蜮射影(ying)能斃(bi)我,知(zhi)夫無知(zhi)者亦我,則溥天之下,我無不(bu)在(zai)。
曰:心(xin)憶者(zhe)猶(you)(you)忘(wang)饑(ji),心(xin)忿者(zhe)猶(you)(you)忘(wang)寒,心(xin)養者(zhe)猶(you)(you)忘(wang)病(bing),心(xin)激者(zhe)猶(you)(you)忘(wang)痛(tong)。茍(gou)吸碗以養其和,孰能饑(ji)之(zhi);存神以滋(zi)其暖,孰能寒之(zhi);養五(wu)(wu)藏以五(wu)(wu)行(xing),則(ze)無傷也,孰能病(bing)之(zhi);歸五(wu)(wu)藏于五(wu)(wu)行(xing),則(ze)無知也,孰則(ze)痛(tong)之(zhi)。
曰:人(ren)無(wu)(wu)(wu)以無(wu)(wu)(wu)知無(wu)(wu)(wu)為(wei)者為(wei)無(wu)(wu)(wu)我。雖有(you)知有(you)為(wei),不害其為(wei)無(wu)(wu)(wu)我。譬如(ru)火也,躁動(dong)不停(ting),未嘗有(you)我。
關尹(yin)子(zi)曰:道(dao)(dao)本(ben)至(zhi)無,以(yi)(yi)(yi)(yi)事歸道(dao)(dao)者(zhe)(zhe)(zhe)(zhe),得(de)(de)之(zhi)(zhi)(zhi)(zhi)一(yi)息;事本(ben)至(zhi)有(you)(you),以(yi)(yi)(yi)(yi)道(dao)(dao)運事者(zhe)(zhe)(zhe)(zhe),周之(zhi)(zhi)(zhi)(zhi)百(bai)為(wei)(wei)。得(de)(de)道(dao)(dao)之(zhi)(zhi)(zhi)(zhi)尊者(zhe)(zhe)(zhe)(zhe),可(ke)(ke)以(yi)(yi)(yi)(yi)輔世,得(de)(de)道(dao)(dao)之(zhi)(zhi)(zhi)(zhi)獨者(zhe)(zhe)(zhe)(zhe),可(ke)(ke)以(yi)(yi)(yi)(yi)立我(wo)。知(zhi)(zhi)道(dao)(dao)非時(shi)之(zhi)(zhi)(zhi)(zhi)所能(neng)(neng)(neng)(neng)拘者(zhe)(zhe)(zhe)(zhe),能(neng)(neng)(neng)(neng)以(yi)(yi)(yi)(yi)一(yi)日為(wei)(wei)百(bai)年(nian),能(neng)(neng)(neng)(neng)以(yi)(yi)(yi)(yi)百(bai)年(nian)為(wei)(wei)一(yi)日;知(zhi)(zhi)道(dao)(dao)非方之(zhi)(zhi)(zhi)(zhi)所能(neng)(neng)(neng)(neng)礙者(zhe)(zhe)(zhe)(zhe),能(neng)(neng)(neng)(neng)以(yi)(yi)(yi)(yi)一(yi)里為(wei)(wei)百(bai)里,能(neng)(neng)(neng)(neng)以(yi)(yi)(yi)(yi)百(bai)里為(wei)(wei)一(yi)里;知(zhi)(zhi)道(dao)(dao)無氣能(neng)(neng)(neng)(neng)運有(you)(you)氣者(zhe)(zhe)(zhe)(zhe),可(ke)(ke)以(yi)(yi)(yi)(yi)召風雨;知(zhi)(zhi)道(dao)(dao)無形能(neng)(neng)(neng)(neng)變有(you)(you)形者(zhe)(zhe)(zhe)(zhe),可(ke)(ke)以(yi)(yi)(yi)(yi)易鳥獸(shou)。得(de)(de)道(dao)(dao)之(zhi)(zhi)(zhi)(zhi)清者(zhe)(zhe)(zhe)(zhe),物(wu)(wu)(wu)莫能(neng)(neng)(neng)(neng)累,身(shen)輕矣,可(ke)(ke)以(yi)(yi)(yi)(yi)騎鳳鶴;得(de)(de)道(dao)(dao)之(zhi)(zhi)(zhi)(zhi)渾者(zhe)(zhe)(zhe)(zhe),物(wu)(wu)(wu)莫能(neng)(neng)(neng)(neng)溺,身(shen)冥矣,可(ke)(ke)以(yi)(yi)(yi)(yi)席蛟(jiao)鯨(jing)。有(you)(you)即(ji)無,無即(ji)有(you)(you)。知(zhi)(zhi)此(ci)(ci)道(dao)(dao)者(zhe)(zhe)(zhe)(zhe),可(ke)(ke)以(yi)(yi)(yi)(yi)制鬼神(shen);實即(ji)虛,虛即(ji)實,知(zhi)(zhi)此(ci)(ci)道(dao)(dao)者(zhe)(zhe)(zhe)(zhe),可(ke)(ke)以(yi)(yi)(yi)(yi)入金石(shi);上即(ji)下,下即(ji)上,知(zhi)(zhi)此(ci)(ci)道(dao)(dao)者(zhe)(zhe)(zhe)(zhe),可(ke)(ke)以(yi)(yi)(yi)(yi)侍星(xing)辰;古(gu)即(ji)今,今即(ji)古(gu),知(zhi)(zhi)此(ci)(ci)道(dao)(dao)者(zhe)(zhe)(zhe)(zhe),可(ke)(ke)以(yi)(yi)(yi)(yi)卜龜筮(shi);人(ren)(ren)即(ji)我(wo),我(wo)即(ji)人(ren)(ren),知(zhi)(zhi)此(ci)(ci)道(dao)(dao)者(zhe)(zhe)(zhe)(zhe),可(ke)(ke)以(yi)(yi)(yi)(yi)窺(kui)他(ta)人(ren)(ren)之(zhi)(zhi)(zhi)(zhi)肺(fei)肝;物(wu)(wu)(wu)即(ji)我(wo),我(wo)即(ji)物(wu)(wu)(wu),知(zhi)(zhi)此(ci)(ci)道(dao)(dao)者(zhe)(zhe)(zhe)(zhe),可(ke)(ke)以(yi)(yi)(yi)(yi)成(cheng)腹(fu)中之(zhi)(zhi)(zhi)(zhi)龍虎。知(zhi)(zhi)象由心(xin)變,以(yi)(yi)(yi)(yi)此(ci)(ci)觀心(xin),可(ke)(ke)以(yi)(yi)(yi)(yi)成(cheng)女嬰;知(zhi)(zhi)碗由心(xin)生,以(yi)(yi)(yi)(yi)此(ci)(ci)吸(xi)神(shen),可(ke)(ke)以(yi)(yi)(yi)(yi)成(cheng)爐冶。以(yi)(yi)(yi)(yi)此(ci)(ci)勝(sheng)物(wu)(wu)(wu),虎豹可(ke)(ke)伏;以(yi)(yi)(yi)(yi)此(ci)(ci)同物(wu)(wu)(wu),水火(huo)可(ke)(ke)入。惟有(you)(you)道(dao)(dao)之(zhi)(zhi)(zhi)(zhi)士能(neng)(neng)(neng)(neng)為(wei)(wei)之(zhi)(zhi)(zhi)(zhi),亦能(neng)(neng)(neng)(neng)能(neng)(neng)(neng)(neng)之(zhi)(zhi)(zhi)(zhi)而(er)不為(wei)(wei)之(zhi)(zhi)(zhi)(zhi)。
曰:人之(zhi)(zhi)(zhi)力,有可以(yi)奪天地造化者(zhe),如(ru)冬起雷,夏(xia)造□。死(si)(si)尸(shi)能(neng)行,枯木能(neng)華(hua),豆中(zhong)攝鬼,杯中(zhong)釣魚,畫門可開,土鬼可語,皆純碗所(suo)為(wei)(wei),故(gu)能(neng)化萬物(wu),今之(zhi)(zhi)(zhi)情情不停,亦(yi)碗所(suo)為(wei)(wei)。而碗之(zhi)(zhi)(zhi)為(wei)(wei)物(wu),有合(he)有散,我之(zhi)(zhi)(zhi)所(suo)以(yi)行碗者(zhe),本(ben)未(wei)嘗(chang)(chang)合(he),亦(yi)未(wei)嘗(chang)(chang)散,有合(he)者(zhe)生(sheng)(sheng),有散者(zhe)死(si)(si)。彼(bi)未(wei)嘗(chang)(chang)合(he)未(wei)嘗(chang)(chang)散者(zhe),無生(sheng)(sheng)無死(si)(si),客有去來,郵常自若(ruo)。
曰:有(you)(you)(you)誦祝(zhu)者,有(you)(you)(you)事神(shen)者,有(you)(you)(you)墨字者,有(you)(you)(you)變指者,皆可以(yi)役(yi)神(shen)御(yu)碗,變化萬(wan)物(wu)。惟不誠之人,難于(yu)自(zi)信,而(er)(er)易于(yu)信物(wu),故(gu)假此為(wei)之,茍知(zhi)惟誠,有(you)(you)(you)不待(dai)彼(bi)而(er)(er)然者。
曰(yue):人之一(yi)呼(hu)一(yi)吸,日行四十萬(wan)里,化可謂速矣,惟圣人不存不變。
曰:青鸞子(zi)千(qian)(qian)歲(sui)而千(qian)(qian)歲(sui)化,桃子(zi)五仕而心五化。圣(sheng)人賓(bin)事去物,豈不(bu)欲建立于世哉。有形數(shu)者懼化之不(bu)可知也。
曰:萬物(wu)變遷,雖互隱見,氣一而(er)已,惟圣(sheng)人知一而(er)不化。
曰(yue):爪之(zhi)生,發之(zhi)長,榮衛之(zhi)行,無頃刻(ke)止。眾人皆(jie)見(jian)之(zhi)于(yu)著,不(bu)能見(jian)之(zhi)于(yu)微,賢人見(jian)之(zhi)于(yu)微,而不(bu)能任化。圣人任化,所以無化。
曰:室中有常見聞(wen)矣,既而(er)之(zhi)(zhi)門之(zhi)(zhi)鄰之(zhi)(zhi)里之(zhi)(zhi)黨,既而(er)之(zhi)(zhi)郊之(zhi)(zhi)山(shan)之(zhi)(zhi)川,見聞(wen)各異(yi),好惡隨之(zhi)(zhi),和競(jing)從之(zhi)(zhi),得失成之(zhi)(zhi),是(shi)以(yi)圣人動止有戒。
曰:譬如大海(hai),變(bian)化億萬(wan)蛟(jiao)魚,水一而已(yi)(yi)。我(wo)之與物,蓊然(ran)(ran)蔚(yu)然(ran)(ran),在大化中,性(xing)一而已(yi)(yi)。知夫性(xing)一者(zhe),無(wu)人無(wu)我(wo)無(wu)死無(wu)生。
曰:天下之理,是或(huo)(huo)化為(wei)非,非或(huo)(huo)化為(wei)是,恩或(huo)(huo)化為(wei)仇,仇或(huo)(huo)化為(wei)恩,是以(yi)圣人(ren)居常慮變。
曰:人(ren)之(zhi)(zhi)少也(ye),當(dang)佩乎父兄之(zhi)(zhi)教;人(ren)之(zhi)(zhi)壯(zhuang)也(ye),當(dang)達乎朋(peng)友(you)之(zhi)(zhi)箴(zhen);人(ren)之(zhi)(zhi)老也(ye),當(dang)警乎少壯(zhuang)之(zhi)(zhi)說。萬化雖移(yi),不能厄(e)我(wo)。
曰:天(tian)下之(zhi)理輕者(zhe)易化,重者(zhe)難(nan)化。譬(pi)如(ru)風云須臾(yu)變滅,金玉(yu)之(zhi)性歷久不(bu)渝。人之(zhi)輕明(ming)者(zhe),能與造化俱(ju)化而不(bu)留,殆有(you)未嘗化者(zhe)存。
曰:二幼相(xiang)(xiang)好,及(ji)其壯(zhuang)也,相(xiang)(xiang)遇則不相(xiang)(xiang)識(shi);二壯(zhuang)相(xiang)(xiang)好,及(ji)其老也,相(xiang)(xiang)遇則不相(xiang)(xiang)識(shi)。如雀鴿鷹鳩之(zhi)化,無(wu)昔(xi)無(wu)今。
關尹子曰:古(gu)(gu)之善揲(she)蓍(shi)灼龜(gui)者,能于今(jin)中(zhong)(zhong)(zhong)(zhong)示(shi)(shi)古(gu)(gu),古(gu)(gu)中(zhong)(zhong)(zhong)(zhong)示(shi)(shi)今(jin),高中(zhong)(zhong)(zhong)(zhong)示(shi)(shi)下(xia),下(xia)中(zhong)(zhong)(zhong)(zhong)示(shi)(shi)高,小中(zhong)(zhong)(zhong)(zhong)示(shi)(shi)大(da),大(da)中(zhong)(zhong)(zhong)(zhong)示(shi)(shi)小,一中(zhong)(zhong)(zhong)(zhong)示(shi)(shi)多,多中(zhong)(zhong)(zhong)(zhong)示(shi)(shi)一,人中(zhong)(zhong)(zhong)(zhong)示(shi)(shi)物,物中(zhong)(zhong)(zhong)(zhong)示(shi)(shi)人,我中(zhong)(zhong)(zhong)(zhong)示(shi)(shi)彼(bi),彼(bi)中(zhong)(zhong)(zhong)(zhong)示(shi)(shi)我。是(shi)道也,其(qi)(qi)(qi)(qi)來(lai)無(wu)今(jin),其(qi)(qi)(qi)(qi)往無(wu)古(gu)(gu),其(qi)(qi)(qi)(qi)高無(wu)蓋,其(qi)(qi)(qi)(qi)低無(wu)載,其(qi)(qi)(qi)(qi)大(da)無(wu)外,其(qi)(qi)(qi)(qi)小無(wu)內,其(qi)(qi)(qi)(qi)外無(wu)物,其(qi)(qi)(qi)(qi)內無(wu)人,其(qi)(qi)(qi)(qi)近無(wu)我,其(qi)(qi)(qi)(qi)遠無(wu)彼(bi)。不(bu)可析,不(bu)可合,不(bu)可喻,不(bu)可思。惟其(qi)(qi)(qi)(qi)渾淪,所以為道。
曰:水潛,故(gu)蘊為(wei)五(wu)(wu)精;火飛,故(gu)達為(wei)五(wu)(wu)臭;木茂(mao),故(gu)華為(wei)五(wu)(wu)色;金堅,故(gu)實為(wei)五(wu)(wu)聲(sheng);土和,故(gu)滋為(wei)五(wu)(wu)味。其(qi)常五(wu)(wu),其(qi)變不(bu)(bu)可(ke)計(ji),其(qi)物(wu)五(wu)(wu),其(qi)雜不(bu)(bu)可(ke)計(ji)。然(ran)則萬物(wu)在天(tian)地(di)間,不(bu)(bu)可(ke)執謂(wei)(wei)(wei)之萬,不(bu)(bu)可(ke)執謂(wei)(wei)(wei)之五(wu)(wu),不(bu)(bu)可(ke)執謂(wei)(wei)(wei)之一,不(bu)(bu)可(ke)執謂(wei)(wei)(wei)之非萬,不(bu)(bu)可(ke)執謂(wei)(wei)(wei)之非五(wu)(wu),不(bu)(bu)可(ke)執謂(wei)(wei)(wei)之非一。或合之,或離之,以(yi)(yi)此必(bi)形,以(yi)(yi)此必(bi)數,以(yi)(yi)此必(bi)氣,徒自勞爾。物(wu)不(bu)(bu)知(zhi)我(wo),我(wo)不(bu)(bu)知(zhi)物(wu)。
曰:即(ji)吾心中可作萬物,蓋心有(you)所之(zhi),則(ze)愛從之(zhi),愛從之(zhi),則(ze)精從之(zhi)。蓋心有(you)所結(jie),先凝為水(shui)(shui)。心慕物涎出,心悲物淚出,心愧物汗出。無暫而不久,無久而不變(bian)。水(shui)(shui)生(sheng)(sheng)木,木生(sheng)(sheng)火(huo),火(huo)生(sheng)(sheng)土(tu),土(tu)生(sheng)(sheng)金,金生(sheng)(sheng)水(shui)(shui),相攻相克(ke),不可勝(sheng)數。嬰兒姹女,金樓(lou)絳宮,青蛟白虎,寶鼎紅爐,皆此物,有(you)非此物存(cun)者。
曰(yue):鳥獸(shou)俄(e)呦呦,俄(e)旬(xun)旬(xun),俄(e)逃(tao)逃(tao);草木(mu)俄(e)茁(zhuo)茁(zhuo),俄(e)停停,俄(e)蕭蕭。天地不能留(liu),圣(sheng)人不能系。有運者存(cun)焉爾。有之在彼(bi),無(wu)之在此,鼓不桴則不鳴,偶之在彼(bi),奇之在此,桴不手則不擊。
曰:均一(yi)物也,眾(zhong)人(ren)惑其(qi)名,見(jian)物不(bu)見(jian)道(dao)(dao),賢人(ren)析其(qi)理,見(jian)道(dao)(dao)不(bu)見(jian)物,圣人(ren)合(he)其(qi)天,不(bu)見(jian)道(dao)(dao)不(bu)見(jian)物。一(yi)道(dao)(dao)皆道(dao)(dao),不(bu)執之即(ji)道(dao)(dao),執之即(ji)物。
曰:知(zhi)物(wu)之偽者,不必去物(wu)。譬如見(jian)土(tu)牛(niu)木馬,雖(sui)情存牛(niu)馬之名,而心忘(wang)牛(niu)馬之實。
關尹(yin)子曰(yue):勿輕小(xiao)(xiao)事(shi)(shi),小(xiao)(xiao)隙沈舟(zhou),勿輕小(xiao)(xiao)物(wu),小(xiao)(xiao)蟲毒身,勿輕小(xiao)(xiao)人(ren)(ren)(ren),小(xiao)(xiao)人(ren)(ren)(ren)賊國。能周小(xiao)(xiao)事(shi)(shi),然(ran)后(hou)能成大事(shi)(shi),能積小(xiao)(xiao)物(wu),然(ran)后(hou)能成大物(wu),能善小(xiao)(xiao)人(ren)(ren)(ren),然(ran)后(hou)能契大人(ren)(ren)(ren)。天既(ji)無可(ke)(ke)必者人(ren)(ren)(ren),人(ren)(ren)(ren)無能必者事(shi)(shi)。惟去事(shi)(shi)離人(ren)(ren)(ren),則我在我,惟可(ke)(ke)即可(ke)(ke)。未有當繁簡可(ke)(ke),當戒(jie)忍(ren)可(ke)(ke),當勤惰可(ke)(ke)。
曰:智之極(ji)者,知智果(guo)不足(zu)以(yi)周(zhou)物,故愚;辨(bian)之極(ji)者,知辨(bian)果(guo)不足(zu)以(yi)喻物,故訥;勇之極(ji)者,知勇果(guo)不足(zu)以(yi)勝物,故怯。
曰:天地萬物(wu)(wu)(wu),無(wu)一物(wu)(wu)(wu)是吾之物(wu)(wu)(wu)。物(wu)(wu)(wu)非我,物(wu)(wu)(wu)不(bu)得不(bu)應;我非我,我不(bu)得不(bu)養(yang)。雖(sui)(sui)應物(wu)(wu)(wu),未嘗有(you)物(wu)(wu)(wu);雖(sui)(sui)養(yang)我,未嘗有(you)我。勿曰外物(wu)(wu)(wu),然(ran)(ran)后(hou)外我,勿曰外形,然(ran)(ran)后(hou)外心。道一而已,不(bu)可序進。
曰:諦毫末者,不(bu)(bu)(bu)見(jian)(jian)天地之大(da);審小音者,不(bu)(bu)(bu)聞(wen)(wen)(wen)雷霆之聲。見(jian)(jian)大(da)者亦(yi)(yi)不(bu)(bu)(bu)見(jian)(jian)小,見(jian)(jian)邇者亦(yi)(yi)不(bu)(bu)(bu)見(jian)(jian)遠(yuan),聞(wen)(wen)(wen)大(da)者亦(yi)(yi)不(bu)(bu)(bu)聞(wen)(wen)(wen)小,聞(wen)(wen)(wen)邇者亦(yi)(yi)不(bu)(bu)(bu)聞(wen)(wen)(wen)遠(yuan)。圣人無(wu)所見(jian)(jian),故(gu)能無(wu)不(bu)(bu)(bu)見(jian)(jian),無(wu)所聞(wen)(wen)(wen),故(gu)能無(wu)不(bu)(bu)(bu)聞(wen)(wen)(wen)。
曰:目(mu)之所(suo)見(jian),不(bu)知(zhi)(zhi)其(qi)幾(ji)何,或(huo)(huo)愛金,或(huo)(huo)愛玉,是執一色為(wei)(wei)目(mu)也(ye)。耳之所(suo)聞(wen),不(bu)知(zhi)(zhi)其(qi)幾(ji)何,或(huo)(huo)愛鐘,或(huo)(huo)愛鼓,是執一聲(sheng)為(wei)(wei)耳也(ye)。惟圣(sheng)人不(bu)慕之,不(bu)拒之,不(bu)處(chu)之。
曰:善今者可以(yi)行古,善末者可以(yi)立(li)本。
曰:狡勝賊,能捕賊,勇勝虎,能捕虎。能克己,乃(nai)能成己,能勝物,乃(nai)能利(li)物,能忘道,乃(nai)能有道。
曰:堅,則(ze)物必毀之,剛斯折矣(yi)(yi);刀利,則(ze)物必摧之。銳斯挫矣(yi)(yi)。威鳳以(yi)(yi)難見為神,是以(yi)(yi)圣(sheng)人以(yi)(yi)深為根;走麝(she)以(yi)(yi)遺香不捕,是以(yi)(yi)圣(sheng)人以(yi)(yi)約為紀。
曰(yue):瓶存二竅(qiao),以水(shui)(shui)實(shi)之,倒瀉閉一(yi),則水(shui)(shui)不(bu)(bu)下,蓋(gai)不(bu)(bu)升則不(bu)(bu)降。井雖千(qian)仞,汲之水(shui)(shui)上,蓋(gai)不(bu)(bu)降則不(bu)(bu)升。是以圣人不(bu)(bu)先物。
曰(yue):人之(zhi)(zhi)有(you)失(shi),雖己受害(hai)于已(yi)失(shi)之(zhi)(zhi)后,久之(zhi)(zhi),竊議于未失(shi)之(zhi)(zhi)前。惟其不(bu)恃己聰明(ming)而(er)兼(jian)人之(zhi)(zhi)聰明(ming),惟其無我(wo)(wo)而(er)兼(jian)天下之(zhi)(zhi)我(wo)(wo),終(zhong)身行(xing)之(zhi)(zhi),可以(yi)不(bu)失(shi)。
曰(yue):古(gu)今之俗不同(tong),東(dong)西南北之俗又不同(tong),至于(yu)一家(jia)一身(shen)之善又不同(tong),吾(wu)豈執一豫(yu)格后世哉。惟隨時同(tong)俗,先機(ji)后事,捐忿塞欲,簡物恕人,權其輕重,而為(wei)之自然,合神不測,契(qi)道無方。
曰(yue):有道交(jiao)(jiao)(jiao)者(zhe)(zhe),有德交(jiao)(jiao)(jiao)者(zhe)(zhe),有事交(jiao)(jiao)(jiao)者(zhe)(zhe)。道交(jiao)(jiao)(jiao)者(zhe)(zhe),父(fu)子也,出(chu)于(yu)是非賢(xian)(xian)愚(yu)(yu)之外,故(gu)久德交(jiao)(jiao)(jiao)者(zhe)(zhe),則有是非賢(xian)(xian)愚(yu)(yu)矣。故(gu)或合或離(li),事交(jiao)(jiao)(jiao)者(zhe)(zhe)合則離(li)。
曰(yue)(yue)(yue)(yue):勿(wu)(wu)以(yi)(yi)拙陋,曰(yue)(yue)(yue)(yue)道之(zhi)(zhi)(zhi)質當(dang)(dang)(dang)樂(le)(le)敏捷(jie);勿(wu)(wu)以(yi)(yi)愚暗,曰(yue)(yue)(yue)(yue)道之(zhi)(zhi)(zhi)晦當(dang)(dang)(dang)樂(le)(le)輕明(ming);勿(wu)(wu)以(yi)(yi)傲易,曰(yue)(yue)(yue)(yue)道之(zhi)(zhi)(zhi)高當(dang)(dang)(dang)樂(le)(le)和(he)同(tong);勿(wu)(wu)以(yi)(yi)汗漫(man),曰(yue)(yue)(yue)(yue)道之(zhi)(zhi)(zhi)廣當(dang)(dang)(dang)樂(le)(le)要急;勿(wu)(wu)以(yi)(yi)幽憂,曰(yue)(yue)(yue)(yue)道之(zhi)(zhi)(zhi)寂當(dang)(dang)(dang)樂(le)(le)悅豫。古人(ren)之(zhi)(zhi)(zhi)言,學之(zhi)(zhi)(zhi)多弊,不可不救。
曰:不可非世(shi)是己(ji),不可卑人尊己(ji),不可以(yi)輕忽(hu)道己(ji),不可以(yi)訕(shan)謗(bang)德己(ji),不可以(yi)鄙猥才(cai)己(ji)。
曰:困天(tian)下(xia)之智(zhi)者不(bu)(bu)在(zai)(zai)智(zhi)而在(zai)(zai)愚;窮天(tian)下(xia)之辯者不(bu)(bu)在(zai)(zai)辯而在(zai)(zai)訥;伏天(tian)下(xia)之勇(yong)(yong)者不(bu)(bu)在(zai)(zai)勇(yong)(yong)而在(zai)(zai)怯(qie)。
曰(yue):天不(bu)(bu)能(neng)冬(dong)蓮春(chun)菊(ju),是(shi)(shi)(shi)以(yi)圣(sheng)(sheng)(sheng)人不(bu)(bu)違(wei)時,地不(bu)(bu)能(neng)洛(luo)橘汶貉,是(shi)(shi)(shi)以(yi)圣(sheng)(sheng)(sheng)人不(bu)(bu)違(wei)俗,圣(sheng)(sheng)(sheng)人不(bu)(bu)能(neng)使手步足握,是(shi)(shi)(shi)以(yi)圣(sheng)(sheng)(sheng)人不(bu)(bu)違(wei)我所(suo)(suo)長,圣(sheng)(sheng)(sheng)人不(bu)(bu)能(neng)使魚飛鳥馳,是(shi)(shi)(shi)以(yi)圣(sheng)(sheng)(sheng)人不(bu)(bu)違(wei)人所(suo)(suo)長。夫(fu)如是(shi)(shi)(shi)者,可(ke)動可(ke)止,可(ke)晦可(ke)明,惟不(bu)(bu)可(ke)拘,所(suo)(suo)以(yi)為道。
曰:少(shao)言者(zhe),不為(wei)人所忌,少(shao)行(xing)者(zhe),不為(wei)人所短,少(shao)智者(zhe),不為(wei)人所勞(lao),少(shao)能者(zhe),不為(wei)人所役。
曰(yue):操之(zhi)(zhi)(zhi)以(yi)誠,行之(zhi)(zhi)(zhi)以(yi)簡,待之(zhi)(zhi)(zhi)以(yi)恕(shu),應之(zhi)(zhi)(zhi)以(yi)默,吾(wu)道不(bu)窮(qiong)。
曰:謀之于(yu)(yu)事,斷之于(yu)(yu)理,作之于(yu)(yu)人,成之于(yu)(yu)天。事師(shi)于(yu)(yu)今,理師(shi)于(yu)(yu)古(gu),事同于(yu)(yu)人,道(dao)獨于(yu)(yu)己。
曰:金玉難捐,土(tu)石易(yi)舍。學(xue)道之(zhi)士,遇微(wei)言妙行,慎勿(wu)執(zhi)之(zhi),是可為而不可執(zhi),若(ruo)執(zhi)之(zhi)者,則腹心之(zhi)疾,無藥可療。
曰:人(ren)不(bu)(bu)(bu)明于急務(wu)(wu),而從事于多務(wu)(wu)他務(wu)(wu)奇務(wu)(wu)者(zhe),窮困(kun)災厄及之,殊不(bu)(bu)(bu)知道無不(bu)(bu)(bu)在,不(bu)(bu)(bu)可舍此就(jiu)彼。
曰:天下之理,舍親(qin)就(jiu)疏,舍本就(jiu)末,舍賢就(jiu)愚(yu),舍近就(jiu)遠(yuan),可暫而(er)已,久(jiu)則害生。
曰(yue):昔(xi)之論道(dao)者,或(huo)曰(yue)凝寂,或(huo)曰(yue)邃深,或(huo)曰(yue)澄(cheng)澈,或(huo)曰(yue)空同,或(huo)曰(yue)晦冥,慎(shen)勿遇此而生(sheng)怖退。天(tian)下(xia)至理,竟非言(yan)意。茍(gou)知(zhi)非言(yan)非意在彼(bi)微言(yan)妙意之上(shang),乃契吾說。
曰:圣人大言金(jin)玉,小言桔梗(geng)芣(fou)衛。用(yong)之當(dang),桔梗(geng)芣(fou)衛生之,不當(dang),金(jin)玉斃之。
曰(yue):言(yan)(yan)某(mou)事者,甲(jia)言(yan)(yan)利,乙言(yan)(yan)害(hai),丙言(yan)(yan)或利或害(hai),丁言(yan)(yan)俱利俱害(hai),必(bi)居(ju)一于(yu)此矣,喻道者不言(yan)(yan)。
曰:事有(you)在,事言(yan)(yan)(yan)有(you)理,道無(wu)在,道言(yan)(yan)(yan)無(wu)理。知言(yan)(yan)(yan)無(wu)理,則(ze)言(yan)(yan)(yan)言(yan)(yan)(yan)皆道;不(bu)知言(yan)(yan)(yan)無(wu)理,雖執至言(yan)(yan)(yan),為梗為翳(yi)。
曰:不(bu)信(xin)(xin)愚人(ren)易(yi),不(bu)信(xin)(xin)賢人(ren)難(nan),不(bu)信(xin)(xin)賢人(ren)易(yi),不(bu)信(xin)(xin)圣人(ren)難(nan),不(bu)信(xin)(xin)一圣人(ren)易(yi),不(bu)信(xin)(xin)千(qian)圣人(ren)難(nan)。夫不(bu)信(xin)(xin)千(qian)圣人(ren)者,外不(bu)見人(ren),內不(bu)見我,上不(bu)見道,下不(bu)見事(shi)。
曰:圣(sheng)人言(yan)(yan)蒙蒙,所以(yi)(yi)使人聾,圣(sheng)人言(yan)(yan)冥冥,所以(yi)(yi)使人盲,圣(sheng)人言(yan)(yan)沈沈,所以(yi)(yi)使人喑。惟聾則不(bu)(bu)(bu)聞(wen)(wen)聲,惟盲則不(bu)(bu)(bu)見(jian)色,惟喑則不(bu)(bu)(bu)音言(yan)(yan)。不(bu)(bu)(bu)聞(wen)(wen)聲者(zhe)不(bu)(bu)(bu)聞(wen)(wen)道(dao),不(bu)(bu)(bu)聞(wen)(wen)事,不(bu)(bu)(bu)聞(wen)(wen)我;不(bu)(bu)(bu)見(jian)色者(zhe)不(bu)(bu)(bu)見(jian)道(dao),不(bu)(bu)(bu)見(jian)事,不(bu)(bu)(bu)見(jian)我;不(bu)(bu)(bu)音言(yan)(yan)者(zhe)不(bu)(bu)(bu)言(yan)(yan)道(dao),不(bu)(bu)(bu)言(yan)(yan)事,不(bu)(bu)(bu)言(yan)(yan)我。
曰(yue):人徒知(zhi)偽得之中有真(zhen)失,殊不(bu)知(zhi)真(zhen)得之中有真(zhen)失。徒知(zhi)偽是之中有真(zhen)非,殊不(bu)知(zhi)真(zhen)是之中有真(zhen)非。
曰:言(yan)道(dao)者如(ru)言(yan)夢(meng)。夫言(yan)夢(meng)者曰如(ru)此金(jin)玉、如(ru)此器皿、如(ru)此禽(qin)獸(shou),言(yan)者能言(yan)之(zhi),不(bu)能取而(er)與之(zhi),聽(ting)者能聞(wen)之(zhi),不(bu)能受而(er)得之(zhi)。惟善(shan)聽(ting)者,不(bu)泥不(bu)辨。
曰:圓(yuan)爾(er)道,方(fang)爾(er)德,平爾(er)行,銳爾(er)事。
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